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PRINCETON,   N.  J. 
SAMUEL   AGNEW, 

OF     PHILADELPHIA,    PA. 

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A  GLASS,  FROM  "THE  BOOK;' 
HISTORICAL  FACT, 


AND 


OCULAR  DEMONSTRATION: 


SHOWING 


The  Mysteries  of  the  late  Emanuel  Swedenborg, 


A  BELIEVER 


IN 


«  ONE  GOD  AND  FATHER  OF  ALL. 


vwvwvw 

Have  we  not  all  one  Father?  hath  not  one  God  created  us?  Wliy  do  we  deal 
treacherously,  every  one  against  his  brother,  by  profaning  the  covenant  of  our 
fathers?  Mai.  ii.  10. 

C^  Gen.  iii.  15.  chap.  ix.  1,  7,  8,  9,  16,  17.  chap.  xxii.  18.  Isa.lxiii.  16.  chap. 
Vxiv.  8,  9.  Job  xiv.  Acts  xvii.  20—32. 


PHILADELPHIA: 

PRINTED  FOR  THE  AUTHOR,  BY  WILLIAM  FRY,  AND  SOLD  BY 
THOMAS  DOBSON,  NO.  41,  SOUTH  SECOND  STREET. 

1817. 


PREFACE. 

1  HE  word  Bible,  signiHeth  Book;  and  is  called  The  Bible, 
i,  e.  The  Book,  by  way  of  pre-eminence.  Therefore,  my 
title  page  is  in  reference  to  this  precious  Book. 

The  first  witness,  contained  therein,  is  "  the  Books,"  be- 
cause, not  written,  during  one  generation;  they  compose  the 
writings  of  the  messengers  of  God,  to  his  rational  crea- 
ture man;  the  charafcter  of  the  God,  who  made  him;  and  a 
faithful  delineation  of  the  character  ,of  this  creature,  from 
the  beginning;  therefore,  called  "  The  Books." 

This  witness,  is  one  vast  volume  comprised  in  a  small 
compass;  and  a  quick  reader  may  pass  over  it  in  a  short 
time.  But,  the  mind  that  is  fascinated  by  the  one  character, 
and  disgusted  by  the  other;  is  so  drawn  on  the  one  hand, 
and  palled  on  the  other;  that  seeking  hope,  to  find  rest,  it  is 
not  quickly  passed  over. 

The  second  witness,  by  pre-eminence^  is  called  "  The 
Book  of  Life." — In  it,  hope,  anchoreth  in  rest — seeing, 
therein^  that  "  mercy  and  truth  are  7}iet  together;  righteous- 
ness and  peace  have  kissed."  "  Truth  hath  sprung  out  of 
the  earth^"*  (Psalm  viii.  4.)  and,  upon  him,  "  righteousness 
looked  down  from  heaven!" — John  iii.  13. — "  The  hea- 
vens, dropped  down  from  above" — the  habitation  of  his 
house — the  place  where  his  honour  dwelleth,*  poured  down 
righteousness;"  the  earth  opened,!  ^nd  brought  forth  salva- 
tion; and  righteousness 'sprung  up  together;  Jehovah  had 
created  him, — Gen.  iii.  15. — Ps.  Ixxx.  17. — Isa.  xlix.  1,6. — 
Mat.  i.  21. 

The  dead  are  not  judged  out  of  "  the  Book  of  Life."  It 
"  is  out  of  the  books,"  that  the  dead  are  judged.  "  The 
Book  of  Life,"  is  the  sum  and  substance;  covering  "  the 
dead  and  the  living:"  all  the  promises  of  God  to  man,  con- 
.tained  in  the  first  witness,  from  Adam,  "  the  figure  of  him. 
that  was  to  come." — Rom.  v.*14. 

*  Ps.  i.  1,  2,  3.  xl.  8.  cxvili.  26.  f  Mat.  iv.  3,  4,  Ps.  Ixxxl.  10. 


This  Book  of  Life,  the  substance  of  it  is,  that  it  over- 
cometh,  and  swalloweth  up  death  in  victory ^  when  Jinishedi 
the  purposes  thereof  being  accomplished,  in  the  promises  of 
God.  Then^  immediately,  a  change,  or  clarifying  mortal,  for 
a  state  of  immortality;  then^  death  will  be  no  more.  Job 
xiv.  14,  15. — 1  Cor.  XV.  51.  The  word   changed,  which 
signifieth  clarify ed^  our  apostle  used  to  the  Gentiles;  the 
Greek  philosophers  hooted  at  him,*  for  teaching  the  resur* 
rection  of  that,  which  their  philosophical  dogmas   called, 
"  the  gross  body,  in  which  the  demon,  devil,  or  immortal  soul 
was  pent  up."  He  spoke  to  the  Gentiles^  not  from  the  '"  vain 
deceit"  of  the  philosophy  of  their  doctors  of  divinity,  called 
"  the  Doctrines  of  Demons,"  or  devils;  but  he  spoke  to 
them  from  the  faith  and  hope  of  that  antient  Bible  saint. 
Job,  who  was  a  Gentile;  and  used  his  language  to  them. 
This  is  the  "faith,  which  was  once    delivered  unto  the 
saints,"  to  promulgate  to  man,  from  age  to  age.  Jude  3. 
But,  the  Jews,  unto  whom  the  oracles  of  God  were  com- 
mitted, forsook  the  faith,  contained  therein,  corrupted  the 
sense  of  these   oracles,  dropped  into  the  "  vain  deceit"  of 
the  dogmas  of  the  heathen,  and,  by  the  heathen,  unto  whom 
they  have  been  tlie  dark  body,  that  has  kept  the  heathen  in 
gross  darkness,  they  have  been  most  justly  punished,  "  unto 
the  lowest  hell." — Deut.  xxxii.  18 — 28.  Jer.  xi.  7,  8. 

Therefore,  there  cannot  possibly  be  judgment  and  con- 
demnation in  "  the  Book  of  Life."  The  Book  of  Life  is, 
"  good  nexvs.'*'^  Out  of  the  Books,  man  is  judged,  and  con- 
demned. Then,  the  doctrines  of  "  hell,  in  the  other  world," 
when  the  scriptures  declare,  that  the  Jews  have  been  "  unto 
the  lowest  hell,"  in  the  mortal  body,"t  is  of  a  piece  with 
"  the  doctrines  of  devils,"  the  inventions  of  evil  minded 
man.  There  can  not  be  deaths  contained  in  the  Book  of 
Life:  it  is  a  contradiction  in  terms. — Heb.  ii.  9.,1  Tim.  iv. 

10.  chap.  ii.  1 — 8. 

I  had  it  from  a  young  man,  whose  word  I  could  depend 
upon;  that  a  man,  professing,  that  he  was  free  from  creeds, 
priest-craft,  &c.;  and  also,  boasted  much  of  the  principles- 

*  Acts  xvii.  20,  32.  Col.  ii.  8.    '      f  Ro^i.  vi.  12.  viii-  H-  Job  iv.  17. 


of  democracy^  and  the  liberty  of  our  country;  yet,  he  became 
so  outrageously  wrathful  at  those,  who  say,  the  love  of 
God  is  towards  "  all  mankind,"  that  in  the  heat  of  his  new 
invented  creed,  (though  not  a  written  one,  yet,  still  it  isj 
oral,  and  I  defy  them  to  find  it  in  the  Bible)  he  exclaimed, 
"  there  should  be  a  law  made  to  stop  their  preaching!'''** 
Did  God  create  man  in  hatred?  Did  he  not  know  what  he 
had  made?  From  whom  then  springeth  ''^ furyT^  Not  in 
God,f  thou  proud  fool.  It  is  a  property  of  thy  own  "  carnal 
mind,  enmity  against  God;  it  is  not  subject  to  the  law  of 
God,  neither  indeed  can  be:"  his  law,  is  hve;  not  merely 
toward  thy  squad^  but,  to  the  work  of  his  hands.  Job 
xiv.  15. 

Thy  spirit,  is  the  same  as  tlie  Jews  was;  who,  in  the 
workings  of  pride,  supposed,  that  God  hated  the  rest  of 
mankind.  Dost  thou  also  hate  the  work  of  his  hands?  Who 
art  thou?  what  art  thou? 

The  portraits,  drawn. in  this  pamphlet,  will,  I  have  no 
doubt,  give  much  offence  to  many  readers,  into  whose 
hands  it  may  happen  to  fall.  The  colouring,  at  a  superficial 
view,  will  appear  gross,  even  to  those,  unto  whom  it  may 
not  give  so  much  offence.  Dost  thou  see  thy  ozvn  face 
there?  Look  close,  and  do  not  forget  it. 

Men,  surely,  are  not  very  apt  to  be  offended  at  their 
own  face:  if  I  have  not  drawn  thine,  what  reason  hast  thou  to 
be  offended?  "None,  but  for  my  neighbour's  face."  Who  is 
thy  neighbour?  my  neighbour  has  been  grossly  caluminated; 
therefore,  it  is  my  duty  to  defend  his  character  against  the 
whole  host  of  iniquity.-  Songs  v.  10. — (Ps.  xlv.  7.) — 16. 
Isa.  vii.  15.  Prov.  xxiv.  13,  14.  Ps.  cxix.  103,  104. 

The  man,  unto  whom  it  will  give  the  greatest  offence;  is 
the  man,  who,  beholding  his  natural  face  in  a  glass,  goeth 
away,  and  straightway  forgetteth  what  manner  of  man  he 
was.  James  i.  23.  24.  I  defy  any  man,  after  leaving  the 
glass,  to  form  in  his  memory  his  own  face;  but,  the  face  of 
another.  A  white  man,  a  red  man,  and  a  black  man,  may 
suppose  their  own  colour,  but  this  is  not  seeing  their  own 

*  Luke  vi.  45.  f  Isa.  xxvii.  4. 


face;  and,  as  they  look  into  the  fog  idea,  they  get  more  and 
more  confused;  and  their  own  face  is  not  seen*  Red,  black, 
and  white,  appear  to  have  been  primitive  colours. 

The  late  Sir  Isaac  Newton,  has  "  immortalized  his  name," 
as  the  philosophers  term  it;  but  among  all  his  investigation 
of  colours,  the  reason  for  those  colours^  did  not  lay  in  the 
line  of  his  philosophy;  yet  are  they  red,  black,  and  some- 
thing between  the  two,  bordering  on  white;  whether  a  mix- 
ture between  the  two  at  Jirst^  I  know  not.  One  thing  may 
be  suggested,  that  these  colours  appear  to  have  been  adap- 
ted to  the  climate,  and  fixed  so  for  convenience.  The  woolly 
head  is  able  to  stand,  under  the  burning  line,  for  many 
hours;  whereas,  the  power  of  the  sun,  on  the  head  of  a 
white  man,  so  called,  would  strike  him  dead.  Leaving 
colours,  I  come  to  the  demonstration,  and  that  is,  that 
"  the  dusty^  out  of  which  the  root  was  taken,  knoweth  no 
difference  of  colour.  I  know  not,  whether  Shem  was  red, 
Ham,  black,  Japhath,  white.  And  what  wisdom  could  be 
found  by  the  speculation?  It  would  prove,  thou  art  a  fool — 
"  God  has  made  them  all  of  one  blood:"  that  colour,  every 
man  knoweth  that  it  is  red;  and  hence  the  term  Adam;  red, 
then,  must  have  signified  something  else  than  the  surface  of 
the  skin;  and  red,  was  the  primitive  colour;  i.  e.  blood;  here, 
then,  know  thy  brethren  of  one  family;  here,  you  cannot 
dispute  colour  pre-eminence;  and  remember,  that  "  all  are 
of  the  dust,"  out  of  which  the  root  was  taken,  by  the  God 
who  made  him. 

For  man,  I  have  no  flattering  titles;  neither  have  I  a  po- 
lite apology  to  make,  for  any  thing  I  have  written.  To  man! 
I  feel  justified  in  that  which  I  have  written,  knowing  it  is 
"sound  speech,  which  cannot  be  condemned" — and  the 
man  of  wisdom,  cannot  avoid  seeing,  that  it  is  not  to  de- 
fend creeds,  either  oral,  or  written,  but  a  defence  of  the 
Bible,  the  two  witnesses  of,  and  for  God. 

There  is  philosophy  in  those  few  words  of  the  apostle 
James;  even  a  self-evident  fact.  But  what  wisdom  can  star 
gazing  aflbrd,  except  it  is  to  the  philosophers,  who  are  al- 
ways disputing  for  the  prize? 

Newton  supposed,  that  the  sun  is  similar  to  an  oven; 
and,  that  when  fuel  is  wanted,  a  comet  is  cast  into  it. 


Nay,  say  the  philosophers,  who  have  come  after  him,  it 
is  not  a  globe  of  firej  it  is  only  salamanders  that  live  in  fire; 
and  can't  yoa  see,  that  it  is  full  of  folk?  To  which  of  the 
twain  does  the  prize  belong?  One  has  calculated  the  earth's 
distance  from  it,  eighty  million  of  mills'.  Another,  by  the 
measure  of  his  astrolabe,  insists  on  it  that  they  are  in  the 
wrong,  for  that  it  is  not  more  than^ix  millions.  To  which 
of  the  schools  does  the  prize  bejong? 

But  Swedenborg,  has  out-popped  them  all!  for  Mer- 
cury (the  name  of  the  old  newsmonger  of  the  heathen 
gods,)  was  so  nigh  to  him,  that  some  of  the  folk  thereof, 

actually  brought trash.  So  goes   "  the  elephant  in  the 

moon,"  since  the  age  of  the  witty  author  of  Hudibras. 


Faithy  Hope^  and  Charity  ^  hut  the  greatest  of  all,  is  Charity, 

Charity,  or  precious  love, 

Which  always  cometh  from  above, 

Down  from  the  God,  who  made  us  all. 

And  scatter'd  o*er  this  floating  ball.  Job  xxyi-  7. 

O,  thou  heavenly  flame,  divine! 

Reach  this  weak,  simple  heart  of  mine, 

O,  sink — O.  sink  me  deep,  to  know 

The  God* who  made  mej  why?  and  so?  Rev.  iv.  11. 

From  the  dust,  I  formed  the  man:  Gen.  ii.  7.  iii.  17. 

To  dust  again,  this  is  my  plan. 

Then,  why  this  boast,  against  his  plan? 

From  dust  again,  he  will  make  man.  Job  xiv.  15. 

Thou  foolish  "  mortal" — stupid  thing.  Job  xi.  12. 
What!  doubt  the  power  of  God,  to  bring 
Back  from  the  dust  his  work  again? 
Thy  blindness!  (look  around,)  is  vain! 

The  faith  of  Jesus,  centered  here:  Ps.  cxvi.  10. 
His  God,  he  knew;  who  banish*d  fear.  Heb.  v.  7. 
I  know,  thou  wilt  bring  back  the  man.  Mat.  xx.  18,  19. 
Made  strong  for  thee;  this  is  thy  plan.  Ps.  Ixxx.  17. 

"BABYLON,'*  &c. 

Singers  in  Babylon,  do  shout. 
In  grim  grimace,  and  hollow  out, 
**  This  is  a  lie ;  immortal  soul. 
Will  soar  aloft,  and  leave  the  hole." 


8 

ANSWER. 

"  My  immortal  soul:"  silly  fool! 
Off  flies  thy  soul,  and  leaves  thee,  tooli 
Who,  boasting-,  saith,  this  soul  of  miner 
O  fool!  O  fool!  is  it  then  thine? 

OBSERVATION. 

Possessor,  surely,  can  not  be 

Less,  than  the  thing  possessed;  see!  (Xj^ 

Babylonian  jargons  show, 

"  The  truth  in  Christ,"  thou  dost  not  know. 

Q^UESTION  AND   OBSERVATION. 

What  is  thy  soul?  my  soul's  my  life.  Luke  xii.  19,  20. 
A  vapour  vanish'd.  Why  this  strife  ?  James  iv.  13 — 15. 
TJiy  soul's  a  vapour,  work'd  in  thee: 
A  vapour — gone.  Can  you  not  see? 

I  notice  the  reader,  that  in  this  pamphlet,  the  subject 
thereof,  is  not  to  "  deal  damnation  round  the  land;"  and 
that  to  take  place  "  in  the  other  world,"  as  the  priests  sayj 
for  I  do  not  believe  in  their  t'  Qther  world"  damnation. 

Also,  that  the  late  Emanuel  "Swedborg,"  otherwise 
Swedenborg,  wrote  in  a  dead  language,  called  Latin, 
(anciently  spoken  by  a  people  of  the  heathen,  called,  ac- 
cording to  history,  "  the  Latins;")  that  the  messengers  of 
God,  who,  though  dead,  yet  speak,  in  bur  Bible,  (Acts 
xiii.  27.  Heb.  xi.  4.)  do  not  speak  the  truth.  For,  if  his 
dogmas  are  "  sound  speech,"  their  speech,  thereby,  is 
"  condemned."  To  wit,  that  a  man's  soul,  signifieth  the 
man  himself.  Examine  the  scriptures  referred  to  below, 
and  then  answer  the  following  question;  to  wit,  did  God 
send  Swedenborg,  who  has  contradicted  "the  voices"  of 
all  the  messengers  in  the  Book?  Or,  can  it  be  admitted, 
that  his  Messiah,  i.  e.  anointed  whom  he  hatlx  sent,  speaketh 
contrary  to  his  first  witness?  Did  he  not  send  him  to  restore 
the  voices  of  his  prophets,  and,  by  his  resurrection,  "  give 
him  a  witness  to  the  people?" 

QCj*  Gen.  xii.  13.  xix.  20.  xxvii.4,  25.  Judges  xvi.  30.  (Let  margin  Heb. 
my  soul  die  with  the  Philistines.)  1  Sam.  xxiv.  11.  xxvi.  21.  Job  vii.  15, 
20,  21.  Ps.  vii.  5.  xxiii.  3.  John  x.  18.  Isa.  liii.  10,  12.  Ps.  xxxv.  3,  4,  7,  9, 
12,  13,  ir.  xl.  14.  xii.  4.  xlii.  4,  5,  6.  xlix.  15.  liv.  3,  4.  Iv.  18.  Ivi.  6,  13 
lyii.  1,  4,  6.  lix.  3.  Lam.  i.  16.  iii.  17,  20,  24,  58,  &c.  &.c. 


My  spirit,  which  is  simply  my  thoughts,  (Ps.  cxlvi.  2, 
4.  xxxix.  3 — 13.  Job  xiv.  12.)  burned  within  me;  and  to 
hold  my  peace,  seeing  his  "  two  witnesses,"  are  become 
"  dead  bodies,  in  the  street  of  the  great  city,"  viz.  "  Baby- 
lon the  great,  the  mother  of  harlots,  and  abominations  of 
the  earth,"  I  dare  not.  Rev.  xi. 

Are  not  the  dogmas  of  the  late  Emanuel  Swedenborg,  as 
opposite  to  Gen.  v.  24.  (to  which  our  apostle  beareth  wit- 
ness, Heb.  xi.  5.)  as  truth  can  possibly  be  to  a  lie? 

Swedenborg,  through  speculation  in  "  natural  philo- 
sophy," studied  his  grand  Climax;  madam  Stupid  was  ripe, 
and  the  time  opening  for  fresh  inventions. 

The  old  traders  in  Babylon,  having  from  age  to  age 
taught,  that "  the  visible  world  would  be  destroyed,"  quoting 
Jesus  and  the  apostles  as  their  author;  through  their 
ignorance,  (as  Jesus  was  meant  for  the  theoretical  Buttress 
in  his  grand  plot,  the  philosopher  did  not  dare  openly  to 
bespatter  him;  but,  "  laying  in  wait  to  deceive,")  he  thereby 
craftly  charged  him  with  leading  his  apostles  into  the  be- 
lief, "  that  the  visible  world  would  be  destroyed;"  and,  that 
ig^iorantly,  they  asserted  it  as  a  fact,  he  having  told  them  a 
lie,  and  left  them  in  their  ignorance,  to  propagate  that  lie. 

To  wit,  "  it  was  necessary  to  leave  them  in  the  belief," 
(i.  e.  to  believe  and  teach  a  lie!)  "  that  the  material  body* 
would  rise  from  the  grave  to  give  reality  to  the  resurrec- 
tion,! and  that  the  visible  world:):  would  be  destroyed,  to 
fix  in  their  mind  an  impression  of  a  general  future  judg- 
ment." The  "  general  future  judgment"  of  the  priests,  and 
the  "  general  future  judgment"  of  Swedenborg,  is  one 
fable  with  two  horns;  and  taking  up  their  lies,  viz.  "  the 
destruction  of  the  visible  world,"  he  has  fixed  them  upon 
the  apostles,  originating  in  Jesus  Christ! — who  said,  "  I 
have  given  them  thy  word;  sanctify  them  through  thy  truth, 
thy  word  is  truthJ*^  Who,  after  his  resurrection,  opened 
their  understanding,  that,  they  might  understand  the  scrip- 

*  ♦*  Material  body;"  this  is  a  deceitful  cant  phrase--33*  Job  xiv,  1?, 
Eccl.  ix.  3,  5,  10.  Ps.  cxlvi.  2—4.  Isa.  xxxviii.  9— 22. 
t  i.  e.  according  to  tlie  dogmas  of  Swedenborg. 
,-  '*  Visible  world;"  this  is  another  deceitftil  cant  phrase. 

B 


10 

tures;  and,  at  parting  from  them  said,  the  Spirit  of  truth 
shall  guide  you  into  all  truth.  The  men,  who  were  filled 
with  the  spirit  of  wisdom  and  understanding;  and,  prepared 
as  the  messengers  of  all  truth;  wrought  miracles  in  the  name 
of  Jesus,  knowing  that  he  is  the  Son  of  God,  according  to 
the  prophecy,  (Ps.  ii.)  proving  that  their  mission  was  from 
God,  through  him;  the  men,  his  witnesses,  who  believed 
that  God  had  sent  him;  who  were  appointed  to  preach  the 
gospel,  i.  e.  glad  tidings,  as  a  witness  to  all  nations,  before 
that  generation  passed  azvay;  that  arrogant  philosophical 
imposter,  through  the  villany  of  the  others,  has  charged 
these  witnesses  of  Jesus  Christ,  with  propagating  lies,  de- 
livered to  them,  bij  him! 

"  But  the  Lord  is  now  come  in  the  clouds  of  heaven," 
Sec,  These  words  the  imposter  culled  for  his  purpose,  from 
the  writings  of  Matthew,  one  of  the  apostles,  and  who  was 
of  those  **  clouds  of  heaven,"  bearing  truth  to  the  nations; 
through  which  '*  the  sign  of  the  Son  of  man"  was  seen,  by 
overthrowing  the  heathen  filth,  and  sprinkling  pure  water 
upon  the  nations.  Isa.  lii.  15,  chap.  liii.  Rom.  xv.  They 
were  a  cloud  of  messengers,  surrounded  by  a  cloud  of  wit- 
nesses, viz.  the  Old  Testament  saints,  (Heb.  xi.  (Q*  chap, 
xii.  1)  and  the  voices  of  all  the  prophets.  Prove  it,  that  ever 
one  of  the  messengers  of  the  New  Testament  said,  or 
wrote  to  the  people,  *'  that  the  visible  world  would  be  de- 
stroyed." Prove  it,  if  you  can,  you  ministers  of  Sweden- 
borg.  I  do  defy  you  to  prove  it,  you  ministers  of  darkness, 
through  whose  darkness,  that  man  has  called  the  apostles  of 
Jesus  Christ,  liars;  and,  that  he  had  sent  them  to  lie. 

The  great  place  of  resort  will  be,  2d  Pet.  3d  chap.  Ex- 
amine this  part,  you,  whom  they  have  deceived;  and,  at 
the  same  time,  take  in  connection  the  whole  scope  of  his 
letter,  which  was  evidently  written  to  his  own  people,  the 
Jews,  before  the  destruction  of  Jerusalem;  and  which, 
Jesus  told  them,  that  they  would  be  overthrown,  in  like 
manner  as  the  old  world  had  be(^n,  before  that  generation 
passed  away.  Luke  xvii.  26 — 37.  What  business  have  we 
with  Peter's  letters  to  his  own  nation,  before  their  excision, 
except  it  is  to  understand  the  prophecies,   and  the    cer- 


11 

tainty  of  their  aecomplishment?  Was  *'  the  visible  world" 
destroyed  in  the  days  of  Noah?  were  the  heavens  detroy- 
ed?  is  not  the  creation,  as  when  God  created  in  the  be- 
ginning? Gen.  i.  Was  Peter  a  fool?  where  the  men  whom 
he  wrote  to  a  parcel  of  stupid  idiots?  The  heavens  were  of 
old,  and  the  earth;  gr.  consisting  out  of  the  water,  and  in 
the  water.  Of  this  said  he,  they  are  willingly  ignorant, 
i.  e.  the  rebellious  nation,  that  did  not  believe  that  which 
was  written  in  the  prophets,  would  come  upon  them  for  all 
their  iniquity.  (JJ*  Amos  iii.  Though,  by  the  word  of  God 
in  their  hands;  and,  by  "  Jesus  Christ,  the  faithful  witness" 
of  God  to  them,  in  those  last  days  of  their  iniquity,  (see 
Heb.  i.  1.)  they  were  willihgly  ignorant.  ''Cursed  chil- 
dren* which  have  forsaken  the  right  way,"  &c.  They  were 
more  vile  than  ever  they  had  becn.f  Pet^r,  was  then  at 
Babylon^  where  there  were  myriads  of  his  own  peoplej 
among  whom  he  was  labouring;  and,  no  doubt,  exhorting 
them  to  keep  off  from  Jerusalem,  and  to  be  men  of  peace, 
under  the  governments  where  they  were  placed,  as  the  pro- 
phet Jeremiah  had  done,  during  the  siege  by  the  king  of 
Babylon.  Jer.  xxix.  7.  And,  in  the  days  of  Peter,  the  di- 
viners and  the  dreamers  were  pursuing  the  old  trade.  The 
temple  can  not  be  destroyed;  for  verily,  we  are  the  people, 
and  wisdom  shall  die  with  us. 

Peter's  ministry  carried  him  where  the  greatest  body  of 
the  scattered  tribes  was;  which  certainly  was  never  at 
Rome,  particularly  at  that  time;  he  wrote  circularly  to  the 
congregations,  to  stand  off  from  the  wicked,  and  the 
"  bloody  city,"  for  th^t  sudden  destruction  would  come, 
when  they  should  cry,  peace.  &c.  That  God  would  preserve 
a  seed,§  as  he  had  done  in  the  old  world;  "  eight  souls  saved 
by  water" — i.  e.  eight  lives,  saved  in  the  ark,  that  kept 

*  Mat.  ill.  9. 

I  See  the  account  by  Josephus;  whose  Ufa  was  saved  to  give  the  ac- 
count, and  who  was  of  that  generation,  being  born  about  the  time  of 
Jesus  Christ. 

t  Peter  was  never  at  Rome,  and  the  fables  thereof  are  a  gross  false- 
hood. 

§  Isa.  i.  9.  Mai.  iii.  6.  Rom.  ix.  29.  Rev.  vii.  3—8.  xiv.  1—5.  Mlc.  v.  Zep. 
iii.  13.  1  Pet.  ii. 


V2 

upon  the  surface  of  the  water;  and  not  eight  "  immortal 
souls,"  saved  from  the  invented  hells  of  vile,  lying  man. 
These  were  the  heavens,  consisting  ow^  0/ the  water,  viz. 
the  family  of  Noah,  in  the  light,  not  having  corrupted  their 
ways  J  and  the  earth,  that  was  corrupt,  m  the  water;*  who, 
in  the  gall  of  bitterness,  and  the  bond  of  iniquity,  had  re- 
sisted the  truth,  preached  by  Noah,  in  the  eighth  genera- 
tion from  Adam.  Gen.  vii.  17 — 24.  They  also,  were  in  the 
eighth,  according  to  equal  time;  and,  by  the  same  word, 
that  the  account  of  the  destruction  of  the  old  world  was 
written;  and  by  which,  they  had  been  warned,  the  heavens 
and  the  earth,  which  then  were,  were  kept  in  store, f  and 
the  new  heavens^  were  preserved,  to  declare  his  righteous- 
ness to  the  new  earth.  Hosea  ii.  21.1  will  hear  the  heavens, 
and  they  shall  hear  the  earth.  Acts  xvi.  9. — i.  e.  a  new 
people,  when  the  natural  branches  were  cut  off,  and  the 
messengers  to  them,  were  the  heavens.  Rom.  xi.  Acts  xvi. 
13 — 18.  Isa.  xlix.  20 — 22.  Isa.  Ixvi.  6.  A  voice  of  noise 
from  the  city,  a  voice  from  the  temple,  a  voice  of  Jehovah, 
that  rendereth  recompense  to  his  enemies.  2  Pet.  iii.  10.  v. 
15,  16.  Heb.  xii.  27,  28.  Mat.  xxii.  7.  But  when  the  king 
heard,  he  was  wroth,  and  he  sent  forth  his  armies,  and 
destroyed  those  murderers,  and  burnt  up  their  city.  See 
the  account  by  Josephus,  of  the  horrid  bowlings,  when 
the  temple  was  in  flames. 

2  Pet.  iii.  3.  To  prove  it  was  the  last  days,  he  referred 
them  to  the  prophets,  the  very  idiom  proves  this.  (jQ*  Isa. 
xxviii.  21,  22.  The  Hebrew  idiom  also,  "  since  the  fathers 
fell  asleep,"  strictly  proves  that  they  were  Jews;  and  that 
the  whole  subject  referred  to  them,  and  things  of  that  time. 
Dan.  ix.  26,  27.  And  there  is  not  the  least  shadow  for  au- 
thority in  any  of  the  writings  of  the  apostles,  to  charge 
them  as  Swedenborg  has  done,  to  wit,  with  saying,  "  the  vi- 
sible world  would  be  destroyed;"  and  his  saying  that  Jesus 
told  them  so,  and  they  propagated  the  lie,  is  suited  to  his 
ignorance,   and  lying  doctrines    throughout.  Swedenborg 

*  Job  xxu.  15,  16.  * 

I  Deut.  xxxii.  34.  Exodus  xxxii.  34. 
-i-  Isa.  Ixv.  1—15,  17. 


13 

made  the  lie  for  his  own  disciples,  and  they,  in  his  name 
propagate  it. 

The  attempt  which  he  made,  to  force  his  premeditated 
villany  against  the  Bible,  "  with  the  most  solemn  oath  that 
could  be  offered;"*  is  so  contrary  to  the  spirit  of  the  New 
Testament,  that,  to  "the  mind  which  hath  wisdom,"  the 
whole  scheme  of  the  man  is  exposed— To  wit, 

"  I  have  no  ability  to  capacitate  them  to  converse  with 
angels  and  spirits,  neither  to  work  miracles  to  dispose  or 
force  their  understanding  to  comprehend  what  I  say."t  But, 
"  with  the  most  solemn  oath  that  could  be  offered,"  1  will 
swear,  to  give  power  to  my  Credenda — a  very  enforcing 
witness — I,  having  no  other  way  of  doing  it,  will  bear  wit- 
ness of  myself — by  an  oath. 

We  will  try  the  spirit  of  the  man,  according  to  his  own 
words,  by  the  rules  of  Jesus  Christ.  Mat.  v.  34.  I  say  unto 
you,  swear  not  at  all;  but  let  your  communication  be,  yea, 
yea;  nay,  nay— ^r  whatsoever  more  than  this^  cometh  ofeviL 
See  also  the  apostle  James,  chap.  v.  verse  12.  This  is  the 
speech  of  Jesus  Christ.  Aud,  by  it  I  judge,  how  Sweden- 
borg  was  sent. 

To  a  very  great  wonder  of  the  chemical  powers  of 
Swedenborg,  (by  whose  great  knowledge  in  this  science, 
his  writings  on  the  subject  will  show,  that  the  spirit,  called 
Phosphor^  was  certainly  under  his  control,)  his  gardener's 
wife  was,  as  to  miracle,  his  one  witness;  and  another  wit- 
ness, to  whom,  upon  interrogation  she  told  the  wonder, 
(which  miracle,  no  doubt  had  been  worked,  that  it  might 
spread,)  was  a  man,  who  was  one  of  his  wonderful  ad- 
mirers. The  wonder,  as  it  was  related,  the  ministers  of 
'*  the  New  Jerusalem  Church,"  have  recorded,  as  a  seal  to 
"  her  heavenly  doctrines,"  written  in  Latin  by  her  "tute- 
lary angel,"  to  be  translated,  and  expounded  by  her  learned 
scholars,  as  they  shall  see  fit. 

"  O  wonderful  and  fearful," 

Phosphor'd  eyes,  both  bright  and  scareful. 

To  wit,  "  Mr.  Robsahm  having  asked  of  the  wife  of  Swe- 
*  See  his  letter  to  the  kii^  of  Sweden.  f  Ibid. 


14 

denborg's  gardener,  if  she  had  ever  oBserved  any  change  in 
the  countenance  of  her  master,  soon  after  he  had  conversed 
with  spirits;  to  this  she  replied:  "Entering  one  day  after 
dinner  into  his  chamber,  I  saw  his  eyes  like  unto  a  most 
bright  flame:  I  drew  back,  saying,  in  the  name  of  God,  sir, 
what  has  happened  extraordinary  to  you,  for  you  have  a 
very  particular  kind  of  appearance?  What  kind  of  look  have 
I,  answered  he?  I  then  told  him  what  had  struck  me.  Well, 
well,  replied  he,  don't  be  frightened,  the  Lord  has  so  dis- 
posed my  eyes,  that  by  them  spirits  may  see  what  is  in  our 
world." 

This  "  Talc  of  a  Tub,"  is  so  truly  ludicrous,  that  it  ex- 
poses the  shallow  mind* of  the  second  relater,  and  still  much 
more  the  publishers  in  this  country.  The  spirits  seeing  by 
his  eyes,  was  not  a  small  quibble  of  the  philosopher's;  and 
this  wonderful  part  of  the  wondt  r,  may  be  compared  to  the 
Wolf,  in  the  story  of  "  the  Litde  Red  Riding-Hood." 
"  Grand-mother,  what  makes  your  eyes  so  big?  "  That 
they  may  see  you  the  better  my  dear." 

The  peasant's  wife  of  the  north,  in  the  vicinity  of  the 
old  witches  of  Norway,  saw  Swedenborg's  eyes;  but  she 
had  no  sight  to  see  the  spirit  of  the  philosopher,  and  the 
powerful  workings  thereof: 

Both  east  and  west,  both  north  and  south. 
To  build  a  church  upon  his  mouth; 
This  vexing  Bible*  must  come  down, 
Then,  lov'd  Sophia  will  me  crown; 
And  future  story  it  will  sing-, 
How  well  I  overcame  the  thing. 

When  the  Jews  persecuted  Paul,  he  did  not  request  them 
to  tender  an  oath;  and  he  proved  his  mission,  by  miracles^ 
and  fair  argument.  By  the  former,  Swedenborg  had  no 
proof- — the  latter,  he  skulked  from. 

His  pretended  secrecy  of  his  name,  as  related  by  his 
puffing  bookseller,  when  compared  with  his  great  puffs  of 
himself,  is  truly  ridiculous:  and  his  two  disciples,  Hind- 
marsh  and  Wright,  lest  the  wonderful  wonders  of  their 
master  should  be  discredited,  posting  off  to  the  lord  mayor 

*  Rev.  xi. 


15 

of  the  city  of  London,  and  having  witnesses  sworn  before 
him,  is  a  proof  of  the  spirit  that  had  levened  the  whole 
lump. 

See  Swedenborg's  writings  on  natural  philosophy  of  all 
sorts  and  sizes,  and  this  will  be  a  guide  to  see  the  intention^ 
which  appeared  to  him,  and  worked  in  his  spirit  a  founda- 
tion for  his  other  systems.  "  The  heart  is  deep;"  and  he 
certainly  was  a  very  adept  \n  "  mines,"  machinery,  mi- 
neralogy, &c.  And  his  wljirlpool,  for  whirling  "  the  man 
Christ  Jesus,"  (according  to  Paul's  gospel,)^  into  nonen- 
tity, whirling  up  a  god,  and  calling  his  new  invented  god, 
Jesus  Christ,  proves  he  was  a  very  great  mechanician. 
And,  that  he  had  a  vast  proportion  of  "  leviathan,"  in  full 
operation,  from  first  to  last,  we  do  allow.  However,  great 
as  his  flights  were,  even  to  his  inside  dweller  having  the 
honour  to  personally  arrive  at  the  planet  Mercury,  and  to 
talk  with  the  folk  thereof  in  Latin;  and  notwithstanding  his 
satellites  of  "  the  new  church,'*  have  attempted  to  bear 
away  the  prize  from  Dr.  Herschel,  who  had  not  the  ho- 
nour of  travelling  beyond  his  telescopical  inventions;  not- 
withstanding that  puff  of  breath,  "  born  like  a  wild  ass's 
colt,"  undertook  the  business  of  proving  the  stars  were  the 
children  of  the  sun,  excluded  from  the  "womb"  thereof;!  yet, 
his  "  new  method  of  discovering  the  longitude,"  was  not 
new,  and  no  great  things;  neither  could  he  find  out  the 
longitude,  although  the  wonder-worker  undertook  to  prove, 
that  the  sun  was  the  mother  of  the  stars;  still,  it  was 

"  Longitude  miss'd  on,  by  boot-master  Whislon, 
"  And  not  better  hit  on,  by  wicked  Will  Whitton.'* 

Foolish  man!  what  dost  thou  mean  by  *'  longitude?"  a  per- 
petual, equal,  ceaseless,  unerring  move.  Is  it  this  that  thou 
art  trying  to  come  at?  Canst  thou  move  the  universe? 

By  the  following  story,  which  he  related  to  the  afore- 
said Robsahm,  it  is  evident,  that  by  the  use  his  room  was 
set  apart  for,  the  philosopher  had  been  at  work  upon  '*  spi- 

*  2  Tim.  ii.  8.  Retnembery  that  Jesus  Christ  of  the  seed  of  David,  was 
raised  from  the  dead,  according  to  my  gospel. 

t  See  the  same  kind  of  plans,  struck  out  by  the  other  atheistical 
writers. 


16 

ritual  things,"  before  he  began  to  have  his  revelations;  and 
the  inn  visit,  appears  to  have  been,  after  the  bright  eyes. 
At  any  rate,  the  ''  spirituaP^  wonders  were  on  foot,  previ- 
ous to  the  *'  revelations."  To  wit,  "  Mr.  Robsahm,  having 
also  inquired  of  him  where  and  in  what  manner  he  first  be- 
g?n  to  have  his  revelations.  "  I  was  at  London,  said  Mr. 
Swedenborg,  and  dining  late  at  my  usual  inn,  where  I  had 
a  room  kept  for  me^  that  I  might  have  the  liberty  to  meditate 
in  peace  on  spiritual  things,  I  had  felt  myself  oppressed  by 
hunger,  and  was  eating  very  heartily.  Towards  the  end  of 
the  meal  I  perceived,  as  it  were,  a  mist  before  my  eyes, 
and  1  saw  the  floor  covered  with  frightful  reptiles,  such  as 
serpents,  toads,  caterpillars,  and  the  like;  their  number  ap- 
peared to  increase  as  the  darkness  did,  but.  both  soon 
passed  away.  After  that,  I  saw  clearly  a  man  in  the  midst  of 
a  bright  shining  light,  sitting  in  a  corner  of  the  room.  I 
was  alone,  and  you  may  judge  of  the  consternation  I  was 
in,  when  I  heard  him  pronounce  distinctly,  and  in  a  sound 
of  voice  capable  of  striking  terror,  eat  not  so  much^  &c.  The 
following  night  the  same  person  appeared  to  me  in  a  strong 
shining  light,  and  said,  I  am  God  the  Lord^  the  Creator  and 
Redeemer;  I  have  chosen  thee  to  explain  to  men  the  interior 
sense  of  the  sacred  writings;  I  will  dictate  unto  thee  what 
thou  oughtest  to  write^  &c.  That  same  night  were  the  eyes 
of  my  spirit  opened,  and  disposed  so  that  I  might  have  a 
spiritual  sight  of  heaven,  the  world  of  spirits,  and  the  hells; 
and  I  found  every  where  many  persons  of  my  own  ac- 
quaintance, some  of  them  deceased  along,  and  ot  hers  but  a 
short  time.  From  that  day  I  relinquished  all  study  of  worldly 
sciences  and  only  occupied  myself  in  spiritual  concerns,  in 
conformity  to  the  commandment  1  had  received." 

Here  is  a  palpable  contradiction;  for  the  rdom  had  been 
hired  for  his  "  spirituaP^  works^  before  "  that  day." 

To  attach  personality  to  "  the  spirit  of  a  man,"  (Prov. 
xviii.  14.)  was  not  first  contrived  by  Swedenborg;  it  was 
the  platform  of  the  clergy,  and  l]is  contrivance,  merely  ex- 
poses their  villany  in  the  most  gross  manner.  And  truly, 
his  dogmas  are  the  sum  total  of  their  own.  Merely,  mysti- 
cal clergyism  exposed- 


17 

"  The  eyes  of  my  spirit  opened."  This  is  a  gross  soUcis7n. 

Paul,  the  apostle  to  the  Gentiles;  who  had  previously 
spoken  to  their  understanding;  and,  by  argument^  was  the 
instrument  which  showed  unto  them,  by  the  light,  the  gross 
darkness  that  they  were  in;  in  his  letter  to  them,  some  time 
afterwards,  he  observed,  "  the  eyes  of  your  understanding 
being  enlightened."  This  is  a  beautiful  metaphor;  and  the 
eyes  of  the  understanding,  are,  evidently,  "  the  spirit  of  a 
man." 

Job  xxxii.  8.  Here,  Elihu,  was  the  mediator,  between 
God,  and  those  men,  according  to  Job's  desire;  and  he  shut 
up  the  mouth  of  both  parties,  though  he  justified  Job,  rather 
than  the  others;^  yet,  judging  them  by  their  words,  he 
showed  unto  them,  that  their  thoughts  of  God,  were  not 
clean  thoughts. 

Let  us  make  man  in  our  image. f  There  is  as  much  proof 
for  the  spirit  of  God,  (see  Isa.  xlviii.  16.)  being  a  distinct 
person,  as  there  is,  that  "  the  spirit  of  a  many"*  is  a  distinct 
person. 

"  Let  us  make  man  in  our  image,  after  our  likeness." 
The  soliloquial  mode,  used  here,  is  common,  all  through 
the  Bible,:}:  and  even  Gen.  iii.  1.  is  evidently  a  soliloquy. 

Thought,  is  the  eyes  of  the  understanding:  and,  by  a 
right  way  of  thinking,  the  understanding  is  enlightened. 

The  spirit  of  Swedenborg,  when  he  could  not  force  his 
writings  upon  the  clergy  of  his  country,  (though  he  offered, 
and  by  his  own  words, §  J  judge  what  his  spirit  was  at  the 
time,  to  swear  to  their  validity;  and,  that  they  were  agreea- 
ble to  their  own  creeds,  and  confessions  of  faith;)  to  a 
discerner  of  spirits,  it  may  be  plainly  seen,  that,  instead  of, 
"I  beseech  their  excellencies  to  peruse,  and  if  they  still 
doubt,  I  am  ready  to  testify  with  the  most  solemn  oath;" 
that,  if  he  had  had  power,  he  would  soon  have  made  them 
feel  the  power  of  his  own  excellency* 

There  cannot  be  a  more  powerful  proof  against  the  whole 
system,  (which  was  merely  new  painted  by  Swedenbojrg,) 
than  the  restoring  Lazarus  to  life.  John  xi.  11—15,  43,  44. 

*  Luke  xviii.  14.    f  Gen.  i.  26,     \  Ps.  xlii.  4—6.  Luke  Sii.  16—20.  &c. 
}|  See  his  letter  to  the  king  of  Sweden. 

c 


18 

And  the  general  system  is,  confusion;  and  as  opposite  to 
"  the  faith,  which  was  once  delivered  to  the  saints,"  as  the 
bright  light  is  to  gross  darkness. 

Swedenborg's  philosophical  subtilties,  were  planned  upon 
the  generally  received  notions  of  angels;  i.  e.  an  order  of 
beings  in  invisible  forms,  &c.  &c.;  and  the  Bible  he  used 
as  a  convenience. 

He  has  observed,  that  "  in  the  word,  by  angels  is  under- 
stood some  attribute  of  the  Lord;  and  they  are  also  some- 
times called  gods,  from  the  indwelling  of  the  divinity  in 
them."  See  "  a  Treatise  on  Heaven  and  Hell,"  Note, 
page  48.  The  translator's  reference  to  sections,  one  of  them 
as  high  as  ten  thousand  five  hundred  and  twenty-eight,  see 
the  said  note,  we  will  leave  to  the  Latin  linguist,  and  call  the 
attention  of  the  reader  to  the  scriptures  of  truth,  on  which 
he  quibbled;  to  wit,  Ps.  Ixxxii.  6.  "  I  have  said;"  which  evi= 
dently  refers  to  another  place.  {Q*  Exo.  xxii.  9,  28.  John 
X.  34.  see  again  the  Psalm;  "  God  standeth  in  the  congre- 
gation of  the  mighty,  he  judgeth  among  the  gods."  Lev. 
xix.  15.  Num.  XXXV.  9 — 12.  Judg.  v.  10.  Qj^  2  Chron. 
xix.  6 — 11.  The  whole,  evidently  spoken  of^  and  to  the 
judges  of  Israel.  And  it  is  also  evident,  by  that  ^hich  is 
written  in  the  Psalm,  viz.  /  have  said^  "  Ye  are  gods,  and 
all  of  you  children  of  the  Most  High;"  &c.  that  it  was  in 
reference  to  the  people,  (see  Deut.  xxxii.  &c.  &c.)  unto 
whom  was  given  the  holy  law  of  God,  that  by  it^  they  migl|t 
be  a  light  to  the  nations;  and  that,  for  all  their  iniquity,- 
they  Would  be  punished,  yea,  by  those  very  nations,  whom 
they,  through  their  iniquity,  had  kept  in  gross  darkness, 
out  of  which  Cometh  cruelty.  See  Amos  iii.  1,  2.  Mic.  vii. 
with  Ps.  Ixxxii.  As  to  Swedenborg's  fables  of  angels,  they 
are  lies,  not  merely  of  his  own  invention;  the  Jews  had 
invented  the  platform,  the  Gentiles  followed,  and  he  has 
merely  improved  the  scheme  of  the  original  inventors. 

Observe;  verse  6,  7.  "  I  have  said;  ye  are  gods,  and  all  of 
you,  children  of  the  Most  High/  but  ye  shall  die  like  men," 
&c.*  Here^  their  death  was  appointed.  And  when  their  ini- 

*  See  Jer.  xxvii' 


19 

quity  was  full,  it  came  upon  them  to  the  full.  Isa.  xxii.  14. 
Eze.  xviii.  31.  chap,  xxiii.  Luke  xvi.  17 — 31.*  Isa.  I.  1 — 3. 
at  the  fulness  of  the  iniquity  of  that  time,  the  Messiah  was 
sent  forth — verse  4 — 9.  Gal.  iv.  4.  There  is  no  confusion  in 
the  Bible;  it  is  a  regular  history  by  anticipation;  and  which, 
arrogant  men,  assuming  wisdom,  turn  into  confusion. 

Note,  page  52.  "  By  love  to  our  neighbour,  we  are  not  to 
understand  the  love  of  his  person,  but  the  good  and  the 
true  which  constitutes  his  character.  They  who  confine  their 
love  to  the  person,  without  regard  to  his  principles,  love 
equally  the  evil  and  the  good  that  is  in  him." 

This,  I  have  no  doubt,  was  meant  as  a  deceitful  thrust  at 
Mat.  v.  44.  Luke  vi.  S5,  What  are  we  to  understand  here? 
"  person^''  or  "  principles^'''*  Swedenborg,  was  more  mis- 
chievously bent  against  the  Bible  than  the  other  philoso- 
phers, being  slyer,  and  working  by  a  new  method.  And  his 
angel  fables  he  as  much  believed  as  I  do. 

Page  87.  Here,  his  daring  attempt  to  put  the  indefinite 
in  the  place  of  the  definitive  article.  Rev.  xx.  17.  he  appears 
to  have  been  aware  of  detection  and  exposure,  by  inclosing 
his  own  word  in  brackets.  Ta  wit,  "  that  is  of  the  [an] 
angel." 

That  messenger  was  evidently  "  a  living  man."  For  to 
John,  who  was  going  to  worship  him,  he  said,  "  I  am 
thy  fellow  servant  and  of  thy  brethren  the  prophets;  -worship 
God^^  not  me.  That  it  was  Jesus,  is  also  evident,  chap.  xxii. 
8,  16;  for  to  him,  God  had  given  this  revelation,  and  John 
was  the  angel,  i.  e.  messenger  of  Jesus,  whom  he  sent  with 
it  to  the  seven  churches  of  Asia.  See  chap.  i.  1.  It  was  first 
given  unto  him.  Then,  as  the  messenger  of  God,  he  sent 
him  to  John,  (see  John  xxi.  20 — 23.)  then  he  became  the 
messenger  of  Jesus,  who  sent  him  with  it  to  the  seven  con- 
gregations, among  whom,  no  doubt,  were  multitudes  of 
Jews,  as  teachers. 

Swedenborg  asserting,  that  (Rev.  xxi.)  "by  the  New 
Jerusalem,  is  here  signified  the  New  Church;"  deceitfully 
covered  his  scheme,  by  the  word  "  Church." 

*  Eze.  xvi.  48.  Mat.  xi.  23.  Lam.  iv.  6. 


20 

The  word  church,  when  translated,  is  congregation.  See 
Ps.  xl.  10.  Here  is  "  the  great  congregation,'^'* 

The  New  Jerusalem  implies,  another  Jerusalem.  And 
the  apostles,  (whose  witness,  Swedenborg  and  his  ministers 
have  atterfApted  to  circumvent,)  have  pointed  out,  that  "the 
New  Jerusalem,"  is  not  the  people,  but  the  system  of 
liberty,  which  was,  is,  and  will  be,  always  above  bondage. 
See  Gal.  iv.  21 — 31.  And  is  the  same  that  James  in 
his  letter  to  the  twelve  tribes^  chap.  i.  25,  called,  '*  the 
perfect  law  of  liberty."  As  saith  Paul  the  Hebrew,  Hom. 
viii.  2.  The  law  of  the  spirit  of  life  in  Christ  Jesus,  hath 
made  me  free  from  the  law  of  sin  and  death.  And  this  is  the 
same  as  Jesus  said  unto  them.  John  viii.  31 — 36.  And  the 
same  rest  is  left  open  for  them  to  enter  into,  when  they 
shall  cease  from  their  vain  thoughts,  and  love  the  law  of 
God.   Heb.  iv.  9 — 11.  Rom.  xi.  25— -31. 

As  to  Swedenborg's  new  congregation,  or  church,  it  is  a  < 
contrivance  upon  his  own  authority;  yet  is  it  useful  to  ex- 
pose the  others.  And  as  Pharaoh  was  raised   up  for  wise 
ends;  so  likewise  Swedenborg,  Paine,  &c. 


A  GLASS,  &c 


"  Were  angels  to  write  "hooks,  they  would  not  write 
folios,"  said  Goldsifi^ith.  But  I  say,  when  angels  wrote 
books,  they  did  not  write  folios;  this  short  sentence  con- 
taineth,  multum  in  par'oo. 

The  man,  who  wrote  in  a  dead  language,  at  the  time  of 
his  writings  surely,  cannot  bear  the  marks  of  a  messenger 
to  any  nation  existing  upon  the  face  of  the  earth.  There- 
fore, he  must  have  known  that  the  Latin  linguist,  by  the 
magic  power,  which  guided  himself,  would  force  him  into 
vogue.  Scholars,  yes — scholars,  to  show  the  mighty  powers 
of  their  erudition,  to  hold  the  balance  of  power  over  the 
consciences  of  their  fellow-men;  and  who  will,  (as  they 
always  have  done,)  thirst  for  that  darling  of  the  heart — 
Primacy^  vf'iW  not  suffer  me  to  die;  and  as  they  translate, 
they  must  honour  me  in  explanatory  notes.  The  preacher 
also,  when  he  preacheth  me;  and  when  expounding,  or 
preaching,  they  will  sing  praises  in  lofty  panegyric. 

O  sing  praises,  sing  praises  to  "  the  honourable  Emanuel 
Swedenborg:"  '*  The  tutelar  angel  not  only  of  the  Swedes, 
but  of  all  Christendom,"^*  the  founder  of  "  the  New  Jerusa- 
lem Church,  and  her  heavenly  doctrine!"  Why,  I  shall  out- 
rival Mahomet,  whose  Koran  superseded  the  Bible;  and, 
upon  which,  those  vast  volumes  have  been  written  by  his 
expounders;  yet  not  two  of  them  agree  even  upon  the 
meaning  of  the  first  verse  of  his  first  chapter.  There  will 
then  be,  the  sect  of  this  very  great  man,  and  that  very 

*  This  word,  it  doth  appear,  was  Introduced  into  England  by  Aus- 
tin the  monk,  commonly  called  "  Saint  Austin;"  who  was  sent  over  by 
the  pope,  to  Christendom  the  Sritons;  but  th.e  Welchmen  were  too 
dumb  for  the  legate  of  "his  holiness;"  and  would  not  have  their  children^ 
■who  could  not  speak  for  theirselves,  christen(iomed;  baptized,  nor  ra- 
tized;  neither  dipped  nor  sprinkled". 


22 

greater  man,  and  the  other  very  greatest  man,  but  the  root 
will  be,  there  is  no  other  God,  but  a  man,  in  the  same  form 
as  myself,  and  the  "  honourable"  [egotist]  "  Emanuel  Swe- 
denborg"  is  his  prophet.  O  mighty  pride,  in  a  new  prospec- 
tive way,  thou  art  now  saturated!  I  see  my  name  immor- 
talized! and  that,  by  the  pigmy  satellites,  who  will  roll  round 
my  blaze,  and  echo — and  re-echo,  the  praises  of  "  the  ho- 
nourable Emanuel  Swedenborg!" 

Swedenborg,  was  not  only  well  acquainted  with  the  gla- 
ring wickedness  of  man,  but  also,  with  the  secret  villanies 
of  the  most  profound  hypocrites.  The  foundations  of  his 
hells,  were  laid  from  characters  in  real  life;  and  he  built  his 
superstructure  upon  reality.  He  abhorred  the  vulgarly 
wicked,  and  he  despised  the  cunning  Jesuit,  So  also  did 
M.  Mirabaud,  the  open^  and  not  hypocritical  atheist, 
whose  innocent  life  and  manners  are  as  highly  extolled  by 
his  biographer,*  ,as  those  of  Swedenborg  are  by  his  pane- . 
gyrists. 

Mirabaud,  in  his  "  System  of  Nature,  or  the  Laws  of 
the  Moral  and  Physical  World;"  openly  confessed  himself 
*'  an  atheist;"  and  took  a  different  stand  in  the  dark  regions 
of  pride,  to  immortalize  his  name.  And,  when  Swedenborg 
struck  at  his  contemporaries,  he  thereby  thought  to  cover 
himself,  whilst  aiming  his  deadly  blow  at  the  Bible. 

Swedenborg,  I  say,  made  man  his  study,  both  by  ocular 
demonstration,  and  by  books,  in  every  stage  of  life,  ancient 
and  modern. 

He  travelled  amidst  the  dens  of '  every  species  of  villany 
of  the  former  and  of  the  latter;  and  personally  speculated 
on,  and  anatomized,  living  objects.  He  made  his  observa- 
tions at  the  court  of  modern  Rome,  and  he  also  took  notes 
for  his  intended  work,  from  the  character  of  those  kind  of 
mortals,  the  fish-women  of  Paris  and  Billingsgate,  and  he 
viewed  from  St.  James's  the  polite,  to  St.  Giles's  the  vulgar. 

•  "Whatever  were  the  sentiments  of  M.  Mirabaud,  all  those  who  knew 
iiim,  bear  the  most  brilliant  testimony  to  his  integrity,  candour,  and  the 
soundness  of  his  understanding;  in  a  word,  to  his  social  virtues,  and  the 
innocence  of  his  manners.  He  died  at  Paris,  the  24th  of  June,  17^0,  in' 
the  eighty-fifth  year  of  his  ag-e." 


2S 

To  his  view  were  opened,  the  cellars  of  "  Hockley  in  the 
Hole,"  where  (I  have  heard)  the  knives  and  forks  are  chain- 
ed to  the  table,  upon  which,  instead  of  a  tablecloth,  is  a 
covering  of  filth;  and,  into  which,  the  famished  vagrant 
"diveth,"  to  check  the  gnawings  of  his  hunger-bitten  soul;* 
for  which  morsel,  perhaps,  he  payeth  the  squallid  hostess 
(watching  her  chained  conveniences  with  suspicious  eye,) 
with  two-pence  sterlings  which  the  wretch  had  but  some 
few  moments  before,  stolen  from  the  stall  of  a  fat  butcher, 
after  anxiously  waiting  for  an  opportunity  to  commit  the 
foul  deed  of  a  hungry  thief,  watching  the  movements  of  the 
full  fed  "ronyon,"  his  wife,  and  the  absent  eye  of  her 
greasy  spouse,  whilst,  at  that  auspicious  moment,  he  was 
throwing  nice  scraps  to  his  already  saturated  dogs. 

These  hells,  were  opened  to  the  all-piercing  eye  of  Swe- 
denborgj  and  those  sties  of  filth  and  misery,  laid  wide  open 
to  the  philosopher's  mighty  investigation.  Not  merely  by 
reading  the  account  thereof,  but  also,  by  ocular  demon- 
stration—yea, and  he  peeped  close,  that  he  might  the  better 
draw  his  pictures  for  his  dramatic  scenery. 

The  foetid  parts  of  overgrown  cities,  where  the  squallid 
poor  generally  reside,  fumed  in  the  nostrils  of  the  philo- 
sopher of  the  north,  who  had  been  brought  up  at  court;! 
and,  stopping  his  nose,  with  an  idea  of  the  spicy  zephyrs  of 
"  the  east,"  from  an  opposition  of  their  breezy  essence,  he 
cried  out,  pho!  At  the  mighty  echo,  "  the  spirits  that  love 
stinks,"^  even  the  scent  of  their  own  native  perfumes, 
were  offended;  and,  not  being  ideally  exercised  on  the 
odour  of  roses,  they  sunk  back§  at  the  philosopher's  pho! 
which,  proceeding  from  the  perfumed  breath,  issuing  from 
the  lungs  of  his  inside  man,  it  almost  strangled  them  by  its 

sweets.  O,  ancient  E !  did  the  philosopher  draw 

part  of  his  scenick  imagery  of  "  stinking  hills,"  from  an 
idea  of  thy  state,  early  in  the  morning?  Was  his  pregnant 
imagination   filled   with    "  aspects"  of  "  spirits   that  love 

*  Prov.  vi.  30,  31.  Exo.  xxii.  1—4. 

t  Mat  xi.  8. 

\  See  his  "  Treatise  on  Heaven  and  hell,"  &c. 

%  Ibid 


24 

stinks,"  by  contemplating  on  the  employment  of  thy  frouzy, 
hardy  sons,  called  scavengers,  bending  o'er  thy  foetid 
odours,  ariTfed  with  spades,  hoes,  and  rakes,  at  break  o' 
day? 

13y  "  the  spirit  of  Loda,"*  they  would  have  sprinkled  the 
philosopher's  clean  coat,  had  "  Swith  Fantasy,  as  in  his 
buke,"  approached  vocally,  and  thus  insulted  them  to  their 
face;  nor  would  the  angels  appointed  to  keep  the  peace  in 
the  king's  name,  have  been  able  to  save  "  the  honourable" 
braggadocio  from  the  contents  of  their  shovels,  by  a  quick 
enough  descent  into  the  lower  region  of  the  atmospheref 
from  their  soft  downy  beds,  so  early  in  the  morning  For 
when  "  the  tutelar  angel,  not  only  of  the  Swedes,  but  of  all 
Christendom,"  (according  to  the  annunciation  of  the  angels 
of  Swedenborg)  wrote  in  Latin,  of  "  the  angels  appointed 
to  keep  peace  in  the  hells,"  when  the  pugnacious  spirits 
break  out  in  mighty  phalanx,  and  in  the  true  spirit  of  Bri- 
tish heroes,  level  their  hard  fists,  "  as  solid  as  rocks,"  at  the 
"  substantial"  nose  of  the  furious  antagonist,  until,  O  Do- 
lorifics,  the  "Genii,"  the  muses  of  incantation;  until,  O 
Dolorous,  until,  the  wounded  vessels,  which  contain  the 
liquor,  as  fountains  spout — red  "blood!"f  I  say,  who  is 
sufficient  to  ope'  the  "  arcana'''  infernus  of  this  north  star, 
to  dive  into  the  great  depth  of  his  inventions,  and  to  bring 
up  for  us  the  knowledge,  that  magistrates,  being  "  the 
higher  powers,"  they  were  a  prominent  figure  to  use  in  the 
flowers  of  rhetoric,  to  make  images  of  a  new  order  of 
angels  (for  "  the  ignorance  of  foolish  men,")  knowing,  that 
magistrates  are  appointed  to  keep  in  subjection  "  the  in- 

♦  Ossian's  Poems. — The  reader  will  see,  that  the  above  is  not  an  oath. 
"  The  spirit  of  Loda,"  is  a  fancy  of  the  poet:  and  that  ^which  poets  fancy, 
are  phantoms,  rising  out  of  ideas,  instilled  by  fables;  and  though  they  may 
plead  for  the  somethingness  of  then-  ideas'  inventiveness;  the  phantoms 
which  rise  out  of  them,  are  surely  nothingnesses;  and  to  swear  by  no- 
thing, is  not  swearing  by  any  thing;  hence  the  abuve  is,  no  oath  at  all. 

f  It  would  appear,  that  some  of  the  philosophers  of  the  last  century, 
did  actually  plead  for  the  wholesomeness  of  tliis  strangling  gas.  Smollett 
burlesqued  one  of  them  in  his  "  Humphrey  Clinker;"  but  I  leave  those 
things  to  the  discussion  of  the  philosophers,  in  their  science  upon  scents 

I  "  A  Treatise  concerning  Heaven  and  Hell,"  &c.  He  left  his  own 
north  liogo,  "  martii,"  and  used  south  east—'*  Genii'' 


25 

fernal  spirits,"  commonly  called,  "  the  swinish  multitude,'' 
by  great  folk,  who  think,  God  did  not  make  them  **  all  of 
one  blood.^"  "  Him  that  hath  understanding  J'' ^  he  may 
plainly  see  the  purport  of  Swedenborg;  and  his  ultimatum 
was,  to  destroy  the  credit  of  the  "  two  witnesses"  of  God 
to  man. 

Through  his  great  spite  to  the  errors  of  Calvin,  although 
he  dared  not  openly,  in  express  terms  to  write  it;  yet,  ac- 
cording to  the  whole  scope  of  his  scheme,  he  has  placed 
David  in  his  hell  for  adulterers;  and  Abraham,  for  suffer- 
ing Sarah  to  "cast  out  the  bond  woman  and  her  son,"  (upon 
which  circumstance,  he  has  written  much  nonsense)  of  him., 
and  also,  of  Isaac,  and  Jacob,  and  David,  he  saith,  that 
the  angels  whom  he  chit  chatted  with,  "being  asked  as 
concerning  Abraham,  Isaac  and  Jacob,  David  and  the 
apostles,  whether  their  portion  in  heaven  was  not  by  a  spe- 
cial grant  of  immediate  mercy  and  favour;  they  answered, 
that  not  one  of  them,  but  each  had  his  reception  and  por- 
tion according  to  what  his  life  had  been  in  this  world;  that 
they  knew  their  place  and  lot."  Here^  I  have  to  observe, 
that  for  a  cover,  he  has  not  said  it  openly,  respecting 
"  their  place  and  lot;"  but  he  has  written,  that  there  were 
some  of  the  worst  of  the  hells,  into  which  his  honourable 
presence  had  no  access.  But  by  the  hint  given,  viz.  "their 
place  and  lot,"  which  those  angels  of  this  "  forger  of  lies" 
knew;  to  the  keen  eye,  that  can  dhcern  spirits,f  the  spirit 
of  Swendenborg,  when  he  wrote  thus,  is  laid  bare,  and  his 
invented  secret  hells,  fly  open  to  its  view.  For  said  the  phi- 
losopher, if  your  book  is  true,  and  the  doctrines  which 
those  Jesuits,  your  priests,  say  is  true,  viz.  "  immortal 
souls,"  David's  immortal  soul  is  surely  in  hell,  and  Ja- 
cob's too,:|:  and  as  one  of  your  apostles  said,  that  "  David  is 
not  ascended  into  the  heavens,"§  I  will  therefore  prove  th« 
identity  of  person,||  and  give  him  »  lodging, 

♦  Rev.  xiii.  18.  f  2  Cor.  xi.  10. 

X  1  Cor.  vi.  9.  Rev.  xxii.  15.  Gen.  xxvii.  13,  19,  24.  §  Acts  ii.  34. 

j)  See  "  a  Treatise,"  8ic.  In  one  of  the  harangues  thereof,  he  has  ob. 
served,  that  his  chit-chat  angels  told  him,  "that  they  approved  of  the 
men  of  simplicity  who  had  not  admitted  of  any  thing  into  their  roina 

D 


26 

Hark!  the  self-sent  angel  saith,  "some  of  the  worst 'of 
the  hells  are  south."  This  he   founded  upon  historical  fact. 

See,  tliat  flying'  wretch!  ha!  a  southern  man, —  • 

His  pursuer  from  nortli,  t:;^nawing' tlie  bones  of  Atabala, 

And  roasting-  the  bowels  of  his  subjects, 

To  i^lut  liis  greedy  maw,  •uith  the  god — gold! 

Hells — thou  God  of  love!  didst  thou  make  hells?  no; 

Man  made  hells.  Thy  works,   "very  good"  were  first  "finished.** 

Swedenborg,  who  built  his  ''  heaven  on  pride,"  and  his 
"  hell  on  spite,"  in  one  of  the  nastiest  of  the  latter,  he  has 
given  Calvin  "a  brothel-house"  for  his  habitation.  No 
doubt  the  angel  invention,  descended,  and  showed  the  phi- 
losopher the  place,  after  reading  Calvin's  '^  Institutes;"  of 
which,  the  following  is  a  species  that  I  have  chosen  to  suit 
the  subject,  from  the  writings  of  Phcator^  a  full  blooded 
disciple  of  Pope  Calvin.  To  wit;  ^'  God  procures  adultery." 
Does  he  so?  then  the  high  priest  of  this  God,  shall  abide 
"  in  a  brothel-house."  And  as'  the  philosopher  has  plainly 
made  it  appear,  from  ocular  demonstration,  when  he  was 
travelling  through  the  heavens,  that  in  the  course  of  his 
chit-chat  with  the  angels,  they  had  informed  him  *^  of  mar- 
riages in  heaven,"  as  also  did  his  prototype  Mahomet  de- 
clare the  same;  and  that,  to  attract  the  masculine  gender, 
the  lovely  females  are  scented  with  musk.  Pho!  musk — did 
Swedenborg  love  musk?  if  it  was  obnoxious,  he  and  his 
compeer,  let  them  setde  the  matter,  whilst  I  return  to  my 
observation  on  the  philosopher's  "  Equilibrium  betwixt 
Heaven  and  Hell."  Hence  I  say,  he  certainly  allowed,  that 
Calvin,  in  his  "brothel-house,"  has  a  doxy:  and  pray,  can 
there  be  a  higher  painted  doxy,  than  Lady  Ortho  Doxy? 
Hear  her  bawl  before  his  ecclesiastical  throne.  All  hell  to 
arms!  come,  ye  "  infernal  spirits,"  we  will  have  a  jubilee. 
Come,  ye  Genii  (otherwise,  according  to  north  lingo, 
"  martii,")  from  the  deepest  hell,   and,  like  screech  owls 

{jXy  Eze.  xiv.  3.)  but  under  some  form;»^f«fe  it  is  that  angels  in  churches 
ivhether  carved  or  painted,  have  always  been  represented  as  vien?' — This  was 
a  broad  hint  to  his  ministers,  to  carve  or  paint  his  image  "in  their 
churches."  The  sly  fox,  did  he  not  known  tliat  church,  or  churches,  is 
simply  congregation,  or  congregations? 


27 

of  the  night,  shout  —  shout  to  the  prolific  brains  of  my 
Paramour,  which  pride  opening,  I  burst  forth;  howl — howl 
I  say,  Servetus,  our  opposer,  is  roasted  in  the  fire. 

Swedenborg,  has  complimented  Mahomet,  by  honouring 
his  disciples  in  his  heavens,  for  denying  that,  which  he 
also  did  not  believe,  and  wrote  his  puns  on  the  Bible, 
covering  them  in  philosophical  disquisition. 

What  difference  is  there  between  Calvin's  *'  Election  and 
Reprobation,"  and  Svvedenborg's  "  Free  Will?"  Hear  the 
latter  ^peak,  and  then  anatomize  it: — *'  In  the  foregoing 
"  chapter  we  have  treated  of  that  equilibrium  which  sub- 
"  sists  between  heaven  and  hell,  and  showed,  that  it  is  no 
"other  than  an  equilibrmm  betwixt  the  good  that  proceeds 
"  from  the  former,  and  the  evil  that  proceeds  from  the  lat- 
*'  ter,  and  so  constituting  the  essence  of  human  liberty;  and 
"  as  good  and  evil,  truth  and  falsehood,  are  of  a  spiritual 
*'  na:ture,  so  also  is  that  equilibrium  in  which  consists  the 
"power  of  thinking  and  willing  the  one  or  the  other,  and 
**the  liberty  or  freedom  of  the  will,  accordingly.  This 
"liberty,  or  freedom  of  the  will,  originates"  [observe 
reader,  "' ori^v/za^fi"]  'Mn  the  divine  nature;"  i.  e.  (and 
let  his  ministers  deny  it  if  they  can,)  a  constant  "  afflux,"* 
flowing  from  "  the  divine  nature"  into  "  the  hells;"t  it  "  ori- 
ginates in  the  divine  nature,"  "  but  is  given  to  every  man," 
always  existing,  for  he  saith,  man  never  dieth;  that  death, 
signifieth  life;  and  soul,  signifieth  man;  that  the  soul  of 
man,  is,  literally,  the  man  himself;  for  that  "  the  internal 
sense"  of  these  w^ords  in  the  Bible,  was  opened  to  him  by 
ocular  demonstration,  both  in  the  heavens  and  in  the  hells; 
there  he  saw  the  very  identical  tnen  theirsehes;  substance, 
"  as  firm  as  a  rock;"  none  of  your  metempsychosis,  the 
man  leaps  out  of  one  body,  and  carrieth  his  body  upon  his 
own  back,  without   troubling  the  puny  body  of  a  flea,  ac- 

*  This  is  one  of  the  phllvosopher's  technical  terms. 

f  I  apprehend  the  philosopher,  by  heaven  and  hell,  divine  nature,  &c. 
meant  the  same  as  M.  Mirabaud  did;  only  the  one  was  open,  the  other 
a  hy;  ocrite.  He  was  deeply  conversant  in  mines,  and  the  deplorable 
state  of  the  wretched  miners. 


28 

cording  to  the  dogmas  of  a  former  branch  of  this  "  philo- 
sophy— vain  deceit." 

What!  will  you  deny  it?  can  you  scan  the  meteoroscopic 
eye  of  a  philosopher?  can  you  put  the  all  powerful  telescope 
to  your  eye,  and  by  fancying  there  must  be  men  in  the 
stars,  make  fools,  not  as  wise  as  yourselves,  believe,  that  a 
company  of  them  came  to  visit  you  from  the  star,  named 
"  Mercurius,"  after  the  old  heathen  god?* — Paine,  thou 
Grub-street  philosopher,  who  found  none  of  the  divine  art 
"in  ♦ht  N.w  Testament,"!  except  ox\q  humble  place;  Mat. 
vi.  28,  29.  To  thlsy  thou  hast  spoken  well;  '*  the  modesty  of 
the  imagery,  is  correspondent  to  the  modesty  ofthemany — 
O  if  man  knew  God — knew  himself,  his  words  would  be 
few;  and  Swedenborg,  the  philosopher,  would  not  have 
writt«-n  folios. 

Swedenborg  was  not  contented  to  leave  all  the  men  in 
their  own  form,  where  Calvin  is;  and,  seeing  a  metamor- 
phose necessary,  by  the  powers  of  Ovid^  with  whom  he  was 
well  acquainted,  he  changed  some  into  "  bats,"  &c.  for  his 
entertainment;  and  he  has  written  for  the  information  of 
his  disciples,  that  the  name  of  those  is,  "Genii."  This 
name,  which  he  suited  to  his  metamorphosis,  he  stole  from 
"  the  Arabian  Nights  Entertainment;'*  it  is  an  oriental 
phrase,  and  the  ancient  moral  philosophers,  who  taught 
morals  by  fiction,  invented  it;  this,  the  modern  philosopher 
well  knew;  and,  by  those  sly  tricks,  and  petty  thefts,  he 
thought  to  overthrow  the  Bible,  and  plant  his  Koran  upon 
the  ruins  thereof. 

But  I  say,  did  God  ever  send  a  messenger  to  any  people 
in  a  dead  langnagf'?  Did  not  all  his  messengers,  speak  to  the 
pe(*ple,  in  their  own  language?  Did  they  not  write  o//,  in 
their  own  vernacular  tongue?  Jer.  vii.  13,  25.' xi.  7.  Luke 
XX.  9—1 6. 

Silence!  ye  Hebrew  men,  let  Latin  speak; 

Be  still  ye  Grecian  critics,  with  your  Greek; 

Cannot  dead  L:itin,  sound,  P  om  pole  to  pole? 

Let  "  Swedbor^"— woiid't-oiis  Swedbor^,  sweep  the  whole. 

On  pond'rous  pinions,  mighty  *'  Baron"  rise. 

From  one  great  vorieS,  to  the  vaulted  skies! 

•  Acts  xiv.  12. 

I  And  he  has  also  made  tlie  same  complaint  of  the  prophets. 


29 

O  Pride!  thy  mighty  burning,  who  can  bearJ' 
What  pain — what  fever,  can  with  thine  compare? 
•*  Son  of  the  morning,"  circUng  earth  around, 
The  older  thou,  the  more  thou  dost  abound; 

To  draw  thee  out  with  hook,  beyond  my  art,  ' 

Thy  dungeon  deep,  yea,  'tis,  the  hidden  heart- 
By  wisdom  then,  I  lay  my  hand  on  thee, 
Considering  well  the  battle:  God  doth  see.* 
^  Invidious  Pride!  thou  monster — gall  of  hell; 
"  A  common  friend!'*  thou  foe,  by  thety  man  fell. 
Thou  liar,  murderer,  since  the  world  bi.gau; 
Thou,  cursed  creeper^  [Gen»  iii  14.]  scourge  of  fallen  man; 
No!  Abra*m's  sons,  you  cannot  find  out  peace, 
Until,  in  you,  his  mighty  powers  cease.  Eze.  xvi.  6S. 

Swedenborg,  in  giving  a  sly  blow,  did  it,  by  "  consequent 
quently."  Hence  when  he  wrote,  ••*  ail  infants  which  consti- 
"  tutc  a  third  part  of  the  society  in  heaven,  are  initiated  in 

*  Job.  xli.  There  are  three  places  in  our  Bible,  where  the  name  Le= 
viathan  occurreth,  and  which,  by  analogy,  its  meaning  may  be  under^ 
stood;  to  wit,  the  one  referred  to,  the  74th  Psalm,  verse  14.,  and  by  the 
messenger  Isaiah,  chap,  xxvii.  verse  1.  ^y  which  may  be  seen  the  mean- 
ing of  Rev.  xx.  1 — S.Man,  universally,  carrieth  in  him,  a  monster.  The 
heads  of  ibis  monster,  were  broken  in  the  wilderness;  and,  there  never 
•was  but  one  man,  from  Adam  to  this  day,  that  overcame,  and  trod 
him  under  feet.  Mat.  iv.  1 — 11.  Ps.  xl.  &.c.  &c. 

"Thou  breakest  the  heads  of  Leviathan  in  pieces,  gavest  him,  (a») 
meat  to  the  people,  inhabiting  the  wilderness.  Ps.  Ixxiv.  The  13th  verse, 
is  in  allusion  to  Pharaoh,  who  was  first  overthrown,  when  those  cruel 
"Dragons,"  in  opposition  to  God,  were  pursuing  his  people.  Afterwards 
Amalek,  proud  Moab,  &c.  thought  to  hedge  them  in  and  destroy 
them,  though  they  had  heard  of  his  works.  Read  with  attention  the  2d 
chapter  of  Joshua. 

"Thou  gavest  him  as  meat:"  how?  By  destroying  out  of  the  palh-way 
those  arrogant  hedgers  up,  that  they,  in  whose  path,  pride  was  thus 
overcome,  might  pursue  their  journey,  not  doubting,  but  feeding  on  his 
faithful  word,  which  iiad  displayed  itself,  by  ocular  demonstration,  as  a 
sure  testimony,  that  there  was  not  any  thing  standing  in  the  way,  that 
could  possibly  stop  the  promises  of  Jehovah,  which  had  been  made  unto 
Abraham,  their  father.  Therefore,  not  to  murmur  at  Moses,  (who,  evi- 
dently partook  in  the  same  trial,  beside  bearing  their  heavy  burdens;)  but 
Ko  let  their  minds  be  drawn  to  a  patient  waiting  upon  God,  when  they 
were  in  want.  Thus,  by  those  things,  which  were  done  in  the  wilder- 
ness, he  taught  his  Messiah  the  way  to  overcome,  from  first  to  last.  Mic. 
vii.  15.  He  fed  on  every  word  that  had  proceeded  out  of  the  mouth  of 
his  Father  and  his  God. 

**  Father,  if  thou  be  willing,  let  tbii  cup  pass  from  me;"  for  there  is 


30 

the  doctrine  and  faith  of  our  Lord  being  their  Father,'* 
[now  mind  his  quibble]  "and  afterwards  of  his  being  Lord 
of  all."  Here,  though  he  has  not  acknowledged  the  place 
that  he  borrowed  the  words,  "  Lord  of  all,"  he  put  the 
consequence  upon  the  assertion;  to  wit;  "  and  consequently, 
the  God  of  heaven  and  earth;"  i.e.  the  consequence  that 
must  certainly  follow  the  assertion;  for  as  one  of  his 
apostles  asserted  this;^  "  consequently,"  he  must  be,  "  the 
God  of  heaven  and  earth."  Thus,  his  "  consequently,"  was 
meant  to  turn  Jesus  and  Peter  into  contempt.  And  to  com- 
pletely do  it,  he  made  this  "  Lord  of  all,"  no  further  ex- 
tended, than  an  object  that  he  could  take  into  view  with  half 
an  eye,  sitting  in  a  chair  in  one  corner  ol  the  room,  where 
he  was  eating  his  supper;  who,  called  out  to  him. 

Whether  'twas  in  Latin,  Swede,  or  high  Dutch, 
(He  has  not  recorded)  "  eat  not  so  much;" 
Something  in  the  siile  of  Governor  Sancho's  inspector  of 
meats,  when  he  was  very  hungry,!  as  the  philosopher  was 
at   the  time,  and  eating  very  heartily  in   the   college,  alias^ 

nothing  impossible  to  tliee:  "nevertheless,  not  my  'will,  hat  thy  tvHI  be 
done."  Here,  are  two  viills.  Are  there  ixvo  -wills  in  Jehovah?  which  of  the 
twain  is  his  will?  To  whom  did  the  other  belong?  I  do  defy  the  most 
acute  Latin  linguist,  among  all  Swedenborg's  disciples,  to  conjure  up  an  , 
answer  from  all  the  trash  in  his  folios.  He  evidently  despised  *'  the  man 
Christ  Jesus,"  to  a  great  degree;  and  his  haughty  heart  has  not  fur- 
nished a  quibble,  by  way  of  answer  to  tJwse  questions,-  and  when,  to  over- 
come the  Bible,  he  shook  off  the  old  resource,  called  "manhood;"  he 
did  not  hide  himself  snug  enough,  so  as  not  to  be  found  out,  though  un- 
der the  philosopher's  cloak. 

His  theory  of  the  Trinity,  he  stole  from  Jacob  Behmen,  without  al- 
lowing Behmen  any  credit  for  his  invention;  and  he  was,  without  doubt, 
a  great  thief  from  the  writings  and  inventions  of  other  men. 

*  Did  not  Peter  plainly  say  to  the  Jews,  Acts  ii.  36:  Therefore  let  all 
the  house  of  Israel  know  assuredly,  that  God  hath  made,  that  same 
^esuSf  ixihom  ye  have  crucified,  both  Lord  and  Christ?  Surely,  it  was  not 
Jehovali  that  was  crucified;  but  the  man,  (^3'  Rom.  xiv.  9  the  same  Jesus, 
■whom  Ae  hath  tnade,  both  Lord  ajid  Christ;  '*  he  is  Lord  of  all,"  "the 
head  of  every  man,"  as  Peter,  the  Jew  found,  when  he  was  sent  to  Cor- 
nelius, the  Gentile,  as  the  messenger  ^f  the  glad  tidings  of  the  resurrec- 
tion. Moreover,  Exo.  vii.  1.,  "  I  have  made  thee  (Moses)  God  to  Pharaoh." 
Does  Swedenborg's  "consequently,"  follow  the  assertion? 

t  Don  Quixotte. 


31 

"  a  private  room,  appropriated  to  his  spiritual  use,  in  an  inn 
in  London,"  where  he  had  already  studied  a  part  of  his 
divinity,  and  to  which  he  had  returned  with  a  bosom  full 
of  inventions,  from  spiritual  sights;^  "  toads,  snakes,  cater- 
pillars," &c. 

Thy  dirty  streets,  he'd  travell'd  up  and  down, 
And  then  return'd,  O  *'  famous  London  town." 

It  might  have  h'appened  that  he  met  "  John  Gilpin;"  and, 
mistaken  him  for  "  Moses,"  in  the  old  fashioned  way  of  a 
courtier,  "pulled  off  his  hat  to  him."  At  least  John  N. 
one  of  his  "  Genii"  of  Calvin,  who  helped  to  keep  unstrung 
the  weak  nerves  of  Cowper. 

But  all  this  as  it  might  have  been,  he  introduced  them  in 
a  fog;  then,  saying  to  the  fog,  Presto,  Presto,  it  vanished. 
He  then  saw  all  the  vermin.  Was  it  a  dream?  O  no.  A 
trance?  not  at  all;  have  I  not  said,  that  "  I  was  eating  my 
supper"  at  the  very  time,  and  the  reptiles  were  obliged  to 
scamper  after  the  fog,  leaving  room  for  their  master,  who, 
they  say,  created  them;  and  to  show  them  the  kind  of 
creator  they  are  worshipping,  I  drew  him  into  the  narrow 
compass  of  a  small  spot  in  one  corner  of  my  room;  I  fixed 
his  majesty  in  a  chair,  right  opposite  to  me;  and,  taking  a 
very  philosophical  view  of  him,  I  found,  that  he  was  no 
bigger  than  myself.  This  was  the  foundation  of  my  super- 
structure.^ 

"  No  man  hath  seen  God  at  any  time,  the  only  begotten 
son,  which  is  in  the  bosom  of  the  Father,  he  hath  declared." 
Then,  whose  declaration  is  to  be  believed,  Swedenborg's, 
or  Jesus  Christ's?  This  is  the  declaration  of  Jesus  Christ, 
that  "  God  is  a  spirit;  and  that  they  who  worship  him,  must 
worship  him  in  spirit  and  in  truth." 

Is  not  the  horrid  scheme  that  that  dead  man's  ministers 
are  trying  to  inculcate,  strictly  adapted  to  make  men  con- 
tinually form  in  their  imagination  a  God,  a  creature  like 
theirselves?  "  All  nations  before  him,  are  as  nothing — and 

*  See  also  the  same  kind  of  stories,  by  Richard  Brothers,  and  Joanna 
Southcott,  in  London;  and  Jemima  Wilkinson,  and  the  shakers  in  this 
ceuntry. 


32 

they  are  counted  to  him,  less  than  nothing,  and  vanity!  To 
whoniy  then,  will  ye  liken  Gof),  or  what  likeness  will  ye 
compare  unto  him?"  Isa.  xl.  17,  18. 

A  creature,  like  theirselves!  Eyes,  nose,  mouth,  ears, 
belly,  legs,  &c.!  Shame  on  you,  ye  ministers  of  satan. 

A  god,  in  the  form  of  a  man,  can  surely  have  an  image 
made  of  him. 

All  idols  were  first  set  up  in  the  mind,  before  they  came 
into  the  hands  of  the  statuary.  Eze.  xiv.  3 — 8. 

Swedenborg's  translators,  write  notes,  to  elucidate;  and 
the  following  is  as  gross  Calvinism  as  can  be.  Is  God,  "  a 
lying  spirit?"  He  that  hath  ears,  let  him  hear! 

"Thus,  we  read  of  those  who  changed  the  truth  of  God 
into  a  lie,  Rom.  i.  25.,  and  of  the  Lord  being  a  lying  spirit 
in  the  mouth  of  Ahab's  prophets,  1  Kings  xxii.  23.  Ts."* 
Who  is  it  that  has  changed  the  truth  into  a  lie  hereP  Where 
is  it  that  we  read,  "  the  Lord  being  a  lying  spirit  in  thci 
mouth  of  Ahab's  prophets?*'  Was  Zedekiah  the  prophet, 
Jehovah?  Was  it  not  he,  who  was  the  lying  spirit  in  the 
mouth  of  all  the  other  prophets,  except  Micaia,  with  whom 
was  the  spirit  of  truth;  and  whom  the  other  smote,  know- 
ing, that  he  had  spoken,  in  allusion  to  him.  But  Ahab 
would  not  heaken  to  the  voice  of  truth,  he  was  too  arro- 
gant to  hear,  and  for  the  wickedness  of  former  time,  he 
was  to  fall  at  Ramoth  Gilead.  Thus  Swedenborg's  abomi- 
nations, will  produce  abominable  liars;  yes,  and  he  calcu- 
lated upon  this  foundation. 

Was  there  ever  the  like  abomination  produced?  Observe 
the  abominable  copula!  and  the  horrible  lie!  '*  Thus  we  read 
of  those  who  changed  the  truth  of  God  into  a  lie,  mid  of 
the  Lord  being  a  lying  spirit  in  the  mouth, of  Ahab's  pro- 
phets!" Reader!  examine  the  place  referred  to;  viz.  Rom. 
i.  25.  See  the  union!  Filthy,  lying  man,  and  ^  ^  *^  a.  lying 
spirit!! 

To  understand  our  apostle,  see  the  effects  of  the  cause. 
Rom.  i.  26,  27.  Examine  also  tfie  effects.  Lev.  xviii.  22 — 30. 
&c.  &c. 

When  men  read,  in  this,  our  age,  these  things,  then  testis' 

•  Treatise,  &c.  translator's  note,  page  49. 


33 

fied  of,  convey  no  other  sense,  to  their  understanding,  than 
that  they  were  men,  in  those  days,  who  hid  their  vile  practices 
from  men  of  moral  habits.  Hence,  by  not  considering  the 
cause,  the  man  Moses,  by  a  certain  description  of  writers, 
has  been  stigmatized  as  "  the  greatest  villain  that  ever  ex- 
isted." 

Did  Moses,  testify  of  those  things,  from  the  actions  of 
men,  &c.  who  hid  theirselves  from  their  fellows  at  the 
time?  No.  Every  abomination  to  Jehovah  which  he  hateth 
— have  they  done  unto  their  gods!  Deut.  xii.  31.  Did  they 
do  those  "  every,"  in  private — in  the  dark?  No — in  the 
face  of  day,  at  the  horrid  altars  of  their  filthy  formed  idols! 

Feminine  weakness  keep  down,  truth  rise,  and  defend  the 
character  of  the  God  of  righteousness. 

No;  they  were  not  done  in  secret;  but  in  groves,  planted 
for  the  purpose,  they  assembled  in  droves,  at  the  time 
of  their  appointed  horrid  festivals,  and  the  filthy  swine,  that 
could  wallow  deepest  in  the  mire  of  abomination,  were  the 
brightest  devotees  in  those  devotional  exercises.  Go  to 
Hindostan,  and,  at  the  temple  of  "  the  horrid  king,"  behold 
a  shadow,  of  the  yet  remaining  testimonies  of  Moloch!  See 
his  sacrifice,  wrought  up  to  madness,  and  infuriated  by  the 
filthy  orgies  that  are  acting  round  him,  when  the  horrid  in- 
cantation taking  the  desired  effect,  he  immolateth  himself 
beneath  the  wheel  of  the  lofty  car,  and  is  crushed  under  the 
throne  of  his  ugly,  filthy  god. 

An  image  of  a  man*  it  is,  though  formed  in  all  its  dimen- 
sions preposterous.  In  ifself,  it  is  harmless  as  the  tree  out 
which  it  was  hewn,  as  the  duds  in  which  a  part  of  it  is 
wrapped.  From  whence  did  it  spring?  from  "  the  bottom- 
less pit,"  the  heart  of  man. 

When  man  forgot,  that  the  God,  who  made  him;  the 
God,  who  made  all  that  his  puny  eye  can  take  in,  could  not 
possibly  be  circumscribed  by  any  effort  of  his  imagination, 
though  stretched  to  the  utmost  bounds  that  he  can  see; 
could  not  possibly  be  a  Being,  like  any  thing  he  seeth;  he 

*  Eze.  xvi.  17.  Images.  Heb.  of  a  male. 

E 


34 

descended  into  himself;  and,  stirred  up  by  pride^  he  found, 
that  he,  -himself  was  the  most  subtile  of  all  beings;  the 
image  grew — he  produced  a  god,  in  his  own  make. 

Why  s"hould  I  not  think,  that  God  is  in  the  shape  of  the 
sun,  in  preference  to  the  rotten  carcass,  laying  in  that  cof- 
fin? Do  I  "  see  God,"  if  in  my  imagination,  I  form  the 
image  of  an  animal  like  myself?  no;  I  form  no  image;  all 
his  works  declare,  and  he  has  manifested  himself  to  me,  by 
"  his  Son,  the  beloved,"  whom  I  know,  is  a  man.  Sweden- 
borg,  who  despised  "  the  man  Christ  Jesus,"  was  playing 
his  philosophical  pranks  with  dame  imagination,  and  laugh- 
ing at  her  freaks.  But  further,  let  us  understand  Moses  and 
Paul,  by  historical  facts. 

Did  Israel  hear?  yes.  Did  they  obey?  no.  Then  they  did 
not  hear — '*  Hear^  O  Israel,  Jehovah,  thy  God,  is  one  Je- 
hovah." They  went  the  very  opposite  road;  for  in  their 
imagination,  they  had  set  up  a  god  like  Swedenborg's;  "  and 
their  foolish  hearts  were  darkened."  To  wit,  2d  Kings,  23d 
chapter  and  7th  verse.  And  he  brake  down  the  houses 
of  the  o  domites^  that  {cursed  thing)  by  the  house  of  Je- 
hovah! where  the  women^  wove  hangings  for  the  grove. 
That  very  house,  in  which  his  law,  in  their  great  wicked- 
nesses, was  concealed  from  destruction  by  a  woman,  in  the 
horrid  reign  of  Manassah;  and  its  contents  unknown^  even 
to  Josiah!  Chap.  xxii.  8—13. 

"  That  gardens,  groves,  and  plantations,  signify  intellec- 
tual knowledge,"  saith  Swedenborg,  and  he  drew  his  in- 
ference from  the  following  premises;  to  wit,  "  that  therefore 
the  ancients  celebrated  their  religious  worship  in  groves." 

A  well  watered  garden,  does  not  signify  water;  and  a 
garden,  unwatered,  will  become  a  barren  wilderness.^  His 
inference  cannot  be  good,  because  the  premises  are  bad. 

"  The  ancients  celebrated  -  their  religious  worship  in 
groves."  Did  they  so?  was  it  "from  intellectual  know- 
ledge?" From  what  "  intellectual  knowledge,"  did  the  most 
ancient  that  we  read  of,  "  worship  in  groves?"  Nay,  it  was 

♦  1  Kings  xxiv.  22 — 24.  xv.  12  xxii.  46. 
1 2  Kings  xxi.  9—11.  Rom.  i  26. 
t  Rom.  i.  21—26.  Ps.  x.  4 


35 

intellectual  nastiness^  and  the  groves  and  gardens,*  where 
they  celebrated  their  religious  filth,  produced  from  that 
"bottomless  pit"  of  nastiness,  an  unclean  heart,  was  an 
abomination  to  God. 


MESSIAH. 

"  O  Jehovah,  our  Lord,  •  how  excellent  is  thy  name 
in  all  the  earth!  When  I  consider  thy  heavens,  the  work 
of  thy  fingers,  the  moon  and  the  stars  which  thou  hast 
made,  what  [is\  the  Son  of  man  that  thou  visiiest  him?"  Did 
our  apostle  quote  this^  as  the  anticipated  experience  of  the 
Messiah,  previous  to  the  fulness  of  the  time,  when  God 
sent  forth  his  Son^  made  of  a  woman?]  If  this  was  not  a 
future  history  of  his  experience,  the  writer  of  the  letter  to 
his  brethren  "the  Hebrews,"  did  very  wrong  to  refer  them 
to  this  prophecy,  or  history  by  anticipation  for  proof.  Heb. 
ii.  6 — 13.  If  he  was  wrong  in  his  understanding  of  the  scrip* 
tures,  (which  must  have  been  the  case,  if  Swedenborg  and 
his  apostles  are  right,)  why  also  did  Jesus,  the  Christ  of 
Jehovah4  so  often  apply  this  to  himself,  saying,  *'  the  Son 
of  man?" 

Did  Jesus,  the  Messiah,  ever  say,  I  made  the  sun,  I 
made  the  moon,  I  made  the  stars,  I  made  man,  and  I  also 
made,  "  I,  myself,"§  the  Sun  of  man?  From  whence  then  did 
all  these  **  fables"||  spring?  Not  from  the  "  meek  and  lowly 
in  heart,"  Jesus,  the  Messiah,  who  knew  his  God  and 
Father;  and,  by  that  wisdom,  and  experience,  knew  himself 
Therefore,  out  of  the  "  bottomless  pit"  they  came — the 
"  haughty  heart"  of  man.  Jer.  xvii.  9.  Ps.  Ixiv.  6.  Prov. 
xxvi.  23. 

Jehovah!  my  heart  is  not  haughty,  nor  mine  eyes  lofty, 
neither  do  I  exercise  myself  in  things  too  wonderful  for 
me.  Surely,  I  have  behaved,  and  quieted  my  soul,  as  a 
child  that  is  weaned  of  his  mother — my  soul,  even  as  a 

*  Deut.  xii.  1—5.  2  Kings  xvi.  3,  4.  2  Chron.  xxviii.  3,  4    Isa.  Ixvi.  17. 
t  Luke  i  55,  37,  38.  chap.  ii.  26—32.  John  ii.  1.  AcU  i.  14.  Gal.  iy.  4. 
i  Ps  ii.  2.  xlv  7  Luke  ii.  26.  Acts  iv.  23—30. 
i  Luke  xxiv.  36—48.        .  y  2  Tim.  iv.  4. 


36 

weaned  child.  [Innocent  "  Lamb  of  God!"  who  is  it  that 
hath  opened  the  mouth  of  unbelievers  against  him?  Unbe- 
lievers, calling  theirselves  "  the  ambassadors  of^  Jesus 
Christ!"]  My  spiritj  could  not  resist  the  foregoing  digres- 
sion; but  to  proceed — ''  let  Israel,  (he^  who  thus  wrestled^ 
hope  in  Jehovah,  from  now^  and  forever."  Ps.  cxxxi. 

Come  down,  O,  lofty,  come  down  from  thy  folly!  Come 
down,  O,  "  vain  man" — learn  to  know  thy  God,  who  made 
thee,  to  know  thyself^  by  the  patient  humility — the  meek- 
ness of  his  Messiah. t 

Does  not  the  Koran  of  Swedenborg,  teach  his  ministers 
to  say,  that  the  God  who  speaketh  in  our  Bible,  will,  coeval 
with  his  0W71  existence,  keep  life  flowing  from  himself,  into 
"  nasty  hells,"  to  keep  alive  vast  multitudes  of  miserable 
men,  with  nasty  hearts,  acting,  and  reacting  their  nasty 
filth?  '^  Boxing,  fighting,  bloody  noses— screechings,  scream- 
ings,  &c.;  until,  all  hell  in  an  uproar,  lest  the  batde  should 
become  too  hot  among  the  combatants,  the  angels  of  his 
fabricated  heavens,  are,  by  an  "  efflux,"  from  his  also,  fabri- 
cated "  Lord,"  under  the  necessity  of  descending,  and 
commanding  the  peace?"  I  mark  this  as  a  quotation;  it  con- 
tains the  sum  total;  take  your  Koran,  search  the  voluminous 
trash,  and  contradict  me,  if  you  can. 

These  dogmas,  flowed  out  of  his  own  nasty  heart.  The 
sour,  disgusted  misanthrope;  he  write  of  "love!"  he  parcel 
out  the  love  of  God!  The  heart  of  a  Howard,  he  knew  not — 
how  much  less  the  love  of  my  God! 

His  dogmas  were  not  from  an  "  influx"  of  the  Spirit  of 
our  Book. 

The  Book,  which  saith,  "  he  will  swallow  up  death  in 
victory.  And  the  Lord  God  will  wipe  away  tears  from  off 
all  faces — and  the  rebuke  of  his  people,:}:  shall  be  taken  away 
from  off  all  the  earth,§  for  Jehovah  hath  spoken."  Isa.  xxv. 
8.  That  day,  draweth  nigh.  There  is  a  faint  glimmer  of  in- 

*  These  usurpers  of  the  title  of  the  "  able  ministers  of  the  New- 
Testament,"  always  use  the  preposition  "of;"  and  their  "of"  construc- 
tion, is  fitted  to  their  usurpation.  2  Cor.  v.  20. 

t  Job  xxxiii.  17.  xli.  5.  Ps.  x.  4.  Ixxiii.  6. 

t  §  For  these  notes,  see  part  2d. 


37 

quiry  rising  among  the  Jexus!  "  Both  infernal,  and  celestial 
love,"  saith  the  Koran  of  Swedenborg,='^  "  originates  from 
the  same  divine  principles;  but  the  former"  {which  ori' 
ginated  from  the  divine  principles  f)  "  becomes  infernal  only 
from  the  will  and  disposiLion  of  the  recipient."  This  is  equal 
to  Jacob  Behmen;  to  wit,  the  immortal  soul,  is  a  part  of 
the  substance  of  God,  which  he  struck  off  from  (i.  e.  a  part 
of)  himsef^  and  it  became  a  fire  spirit. 

Can  love,  "  originating,"  in  God^  become  ^^  infernalP^^  Is 
it  not  distressing  to  think,  that  men  of  understanding  in 
common  things,  are  so  devoid  of  common  sense,  as  to  be- 
lieve, that  "  the  God  of  love"  spoke  to  Swedenborg,  and  as 
he  said,  "  told  him  to  write"  this  lieP  Where  did  it  come 
from?  Can  a  man  love  God,  that  is  a  believer  in  Sweden- 
borg's  "  hells?"  Does  he  know  GodP  has  he  ever  tried?  has  he 
ever  examined  his  own  heart?  Swedenborg,  has  invented  the 
history  of  a  God,f  who,  is  not  of  ability  to  deliver  *'  the 
work  of  his  hands,"  from  their  misery!:]^ 

Thou  art,  O,  wicked — thou  art,  "  where  the  wicked  cease 
troubling,  and  there  the  weary  be  at  rest.  The  prisoners 
rest  tog-ether^  they  hear  not  the  voice  of  the  oppressor.  The 
small  and  great  are  there,  and  the  servant  free  from  his 
master."  Job  iii.  11,  12,  13,  17,  18,  19.  But,  thy  pernicious 
writings  remain.  "  A  fool,"  in  his  folly,  will  bring  them 
forth  for  meat,  that  *'  the  mouth  of  fools,  may  feed  upon 
foolishness."^  "  A  fool's  voice  is  known,  by  multitude  of 
words:"  by  this  rw/^,  judge  ye  a  fool. 

In  this  short  sentence,  "  there  is  one  God,  and  one  Me- 
diator between  God  and  men,  the  man  Christ  Jesus,  who 
gave  himself  a  ransom  for  a//,  to  be  testified,  in  due  time,''* 
is  wisdom.  But,  by  what  rule  are  we  to  judge,  that  the  vast 
multiplicity  of  Swedenborg's  words  were  from  God?  Who 
did  he  deliver  them  to?  Did  Jehovah  ever  send  a  mes- 
senger, to  write  vast  volumes  in  a  dead  language?  To  v/hom 
was  he  sent  as  a  messenger?  Even  his  linguist  cannot 
translate  his  Latin  nonsense;  and,  in  his  attempt  to  give  the 
sense,  has  written  gross  blasphemy. 

*  A  Treatise,  &;c.  f  Eccl.  vli.  29. 

X  Gen.  iii.  19.  Job  x.cU^p.  xiv.  7—15.  xxxiv.  19  Ps  cxliii.  5.  Isa.  Ixiv.  8. 
Acts  xvii.  24—28.  $  Prov.  xv.  2,  14. 


38 

The  word  angel,  both  in  Hebrew  and  in  Greek,  is. 
simply  a  messenger.  Mai.  iii.  Behold,  I  will  send  my 
angelj  or,  as  it  is  translated,  messenger.  Here,  the  word 
is  translated  as  it  should  have  been  all  through  the  Book; 
and  I  hope,  yet  will  be,  for  men  are  not  to  be  wheedled  out 
of  their  reason  much  longer,  and  it  is  not  to  the  credit  of 
the  translators,  that  they  did  not  do  it  all  along,  as  they 
have  done  here;  "  Behold,  I  will  send  my  messenger;"  and 
saith  Jesus,  that  messenger  was  John.  Mat.  xi.  10.  "  There 
was  a  man  sent  from  God,  whose  name,  John."  Deny  this 
if  you  dare,  ye  "  emissary  spirits,"  to  use  your  master 
Swedcnborg's  foolish  language. 

God  sent  John,  to  bear  witness  of  his  Messiah;  therefore, 
his  Messiah,  is  not  God,  from  whom  John  was  sent,  ye. 
confounders  of  reason,  ye  liars,  who  have  turned  the  two 
witnesses  into  a  "  Jest  Book"  among  ignorant  men. 

Did  not  "all  the    messengers  of  God,"    at    all    times,' 
speak  to  the  people  in  their  own  vernacular  tongue? 

Pride,  "  the  beast  out  of  the  bottomless  pit"*  instigated 
him.  He  knew  not  God — he  knew  not  the  Son  of  God — he 
had  no  mission.  "  He  denied  the  Son — the  same  hath  not 
the  Father,"  who  said,  "  this  is  my  son,  the  beloved^  hear 
ye  A/wi."  "  He  that  heareth  youy  heareth  mei^'*  said  Jesus 
to  his  disciples;  "  and  he  that  heareth  me^  heareth  him  that 
sent  me.'*'*  Thus  I  try  the  spirit  of  your  master,  and  have 
found,  that  it  was  "  a  lying  spirit;"  and  which,  has  taught 
its  *'  emissary  spirits"  to  call  God,  "  a  lying  spirit!"  and 
your  master,  hated  the  name  of  Jesus  to  so  great  a  degree, 
that,  except  where  he  could  not  possibly  avoid  it,  and 
thereby  discover  that  which  he  had  undertaken  to  do,  his 
writings  are  divested  of  it.t 

But  this  is  the  voice  of  our  witness,  thus  saith  '*  Peter  an 

apostle  of  Jesus  Christ;"  "  and  let  all  the  house  of  Israel 

know  assuredly^  that  God  hath  made  that  same  Jesus^  whom 

ye  have  crucified,  both  Lord  and  Christ." 

k 

*Rev.xi.  7. 

t  The  name  Jesus,  in  Hebrew,  is  Joshua.  How  ignorant  are  the  fools, 
who,  in  their  vaunting  trash,  called  sermons,  spout  forth,  •'  Jehovah 
Jesus?" 


59 

Those  mad  men,  your  fathers,  from  whom  your  lies 
have  flowed  into  you  from  age  to  age,  have  made  the  earth 
foul  by  the  blood  of  one  another,  and  of  the  miserable  Jews! 
Each  party  of  them,  had  their  martyrs.  Was  "  the  prince  of 
peace"  among  them?  No!  "  The  Son  of  man  came  not  to 
destroy  men's  lives,  but  to  save."  Did  he  teach  your  wicked 
fathers  to  murder  the  Jews,  for  denying,  that  Jesus  is  not 
God  Almighty?  Is  not  Jesus  the  Christ?  Had  he  not  a 
mother?  Did  "  the  womb"  of  a  woman  bear  God  Almighty? 
Did  "  the  paps"  of  a  woman  "  suckle"  him?  Did,  as  one  of 
your  ballad-makers  of  Babylon  saith,  "^his  shoulders  hold 
up  heaven  and  earth,  while  Mary  held  up  him?"=^  Mad 
men!  drunken  with  blasphemy — reeling  in  the  darkness  of 
confusion.  QJ^  Acts  xvii.  24 — 28.  (jj^  31. 

As  to  Swedenborg  the  philosopher,  he  was  well  ac- 
quainted with  all  your  dogmas,  and  was  determined  to  un- 
dermine the  Bible,  supposing  it  was  the  base  of  all  your 
villany,  and  set  his  Koran  in  the  place  thereof;  in  which,  he 
has  included  hell,  according  to  your  own  dogmas,  and  in 
which,  he  has  provided  lodgings  for  you  all. 

The  mission  of  the  ministers  of  the  New  Testament,  did 
not  require  a  puffing  history  of  pedigree;  truth  made  its  way, 
from  the  mouth  of  plain,  honest  men.  But  the  pride  of  the 
puffing  Swedenborg,  about  his  pedigree,  proves  his  empti- 
ness of  truth,  and  haughtiness  of  heart.  And  at  the  time 
that  the  delving  slaves  of  his  arrogant  master,  Charles  XII. 
of  Sweden,  who  wanted  to  be  a  second  "  Macedonia's  mad 
man,"  were  digging  through  the  mountains,  and  opening  a 
bed  for  a  river,  over  whom  the  philosopher,  from  his  great 
knowledge,  (as  in  his  puffiings  of  his  very  great  ability  in 
all  those  things,  he  has  informed  us,)  was  appointed  the 
overseer  of  the  work;  hence  as  the  slaves  digged,  who  now 
are  free  from,  and  upon  a  level  with  their  once  lofty  mas- 
ter; as  the  chasms  were  opened,  as  the  rocks  were  inspec- 
ted, as  the  holes  thereof  were  peeped  into,  as  the  fissures 
gaped,  the  different  strata  decomposed;  the  gas  ascended; 
and,  mixing  with  the  stench,  flowing  from  the  unwashed 

*  Hart*s  Hymns* 


40 

bodies  of  raged,  dirty  slaves,  the  "afflux;"  here  also,  assailed 
the  nostrils  of  the  delicate  philosopher,  whose  refined  body, 
in  his  own  conceit,  was  gathered  from  a  bed  of  porceline.^ 
Hence  from  those  things,  and  thousand  other  circumstances, 
with  which  he  was  well  acquainted,  not  only  from  ocular 
demonstration,  but  also  by  books  of  all  descriptions,  ancient 
and  modern,  he  drew  pictures  (upoa  his  hard  mind)  of 
"stinking  hells,"  and  represented  his  miserable  fellow-men 
in  his  fabled  "  other  world"  filling  them  day  by  day,  thou- 
sands and  tens  of  thousands  at  a  time. 

What!  not  allow  the  poor  helpless  atom  "  the  work  of 
thine  hands,"  any  rest?  O,  thou^  who  made  me;  thou^  who 
brought  me  into  existence;  thon^  who  knew,  that  which 
thou  hast  made;  thou  art  not  the  unmerciful  God,  that  the 
imagination  of  the  heart  of  thy  foolish  creature,  when  draw- 
ing thecy  by  an  image  of  his  own  properties, — has  painted 
thee. 

No  man,  having  the  love  of  my  God  in  his  heart,  could 
have  invented  the  pictures  of  Swedenborg,  and  committed 
them  to  paper.  The  hearts  of  his  "  celestial  angels,"  he  has 
represented  as  adamant;  their  heads,  not  "  a  fountain  of 
tears;"  no — not  one  tear,  but  dry — harder,  dryer  than  a  turn- 
key's of  Newgate  or  Kilmanem.  The  angels  of  his  heavens, 
he  has  pictured  as  door  keepers  of  his  hells;  "  stony  hearted" 
angels;  not  "  hearts  of  flesh." 

"  He  that  dwelt  in  the  secret  place  of  the  Most  High,  and 
abode  under  the  shadow  of  the  Almighty;"  wept  over  thee, 

*  Swedenborg  embalmed.  To -wit,  "at  length  the  spirits  that  were 
about  me  departed,  supposing'  me  to  be  dead,  and  at  the  same  time, 
an  aromatic  odour  like  that  of  a  body  embalmed  diffused  itself  round; 
for  in  the  presence  of  the  celestial  angels,  that  which  would  be  otherwise 
a  cadaverous  smell,  is  changed  into  such  a  fragrance  which  is  so  offen- 
sive to  bad  spirits  as  to  hinder  theic.  approach.** 

Be  it  remembered,  the  philosopher  was  not  dead,  only  speculating  In  a 
fit  of  his  own  consequence.  What  necessity  then  for  the  fragrance  to  keep 
off"  the  bad  spirits?"  had  he  become  "cadaverous?"  To  this  folly  of  the 
philosopher,  the  translator  bcjcame  tbe  foolish  apologist;  to  wit,  "con^ 
cerning  certain  persons  of  eminent  piety,  who  are  said  to  have  died  in 
the  odour  of  sanctity  from  the  fragrance  that  issued  from  their  bodies 
after  death.'*  Here  was  an  "old  wife's  fable,*'  brought  up  to  substan. 
tiate  the  other. 


41 

"  O  Jerusalem!"  He  wept  to  the  last!  <*  he  poured  out  his 
soul  unto  death" — he  cried  out  in  tears  of  love,  "  Father, 
forgive  them,  they  know  not  what  they  do!"  Is  this  **  the 
image"  of  love?  Is  this  "  the  brightness''  of  my  God?  Who 
then  was  Swedenborg's  ''  God  the  Lord,"  who,  he  said,  that 
the  next  night,  (after  the  evening  visit  at  the  inn)  met  him, 
and  said  unto  him,  "  I  am  God  the  Lord,  write  what  I  shall 
say  unto  thee?" 

Say  unto  him!  did  he  ever  say,  thus  saith  the  Lord?  Did 
he  ever  go  to  a  people  with  a  message?  *'  He,  whom  God 
hath  sent,  speaketh  the  words  of  God."  The  messengers  of 
God,  spoke  in  distinct  words  to  the  people.  The  witnesses 
spoke,  and  wrote  in  the  living  tongue  of  the  nations — Swe- 
denborg,  had  no  witness  of  any  kind  whatever.  Prancing — 
peeping  through  "  stinking  hells,"  inspecting  the  state  of 
miserable  man,  and  writing  his  fables  for  the  Latin  scholar, 
is  this  a  proof  that  God  sent  him?  The  thing  itself  exposes 
the  character  of  the  fool,  whose  fable  is  similar  to  the  hea* 
then  one  of  Orpheus,  the  history  of  which  he  was  well  ac« 
quainted  with, 

"  Orpheus  of  old,  as  stories  tell. 
Took  a  fantastick  trip  to  hell,"  &c. 

This  fool,  in  his  writings  saith,  that  all  the  devils  in  his 
hells  were  once  men.  Now  hear  how  he  contradicts  himself 
— to  wit,  "  if  man  might  be  saved  by  immediate  arbitrari- 
ous  mercy,  then  all  would  be  saved,  even  the  devils,  nay^ 
in  that  case,  there  would  be  no  such  place  as  hell;  for  seeing 
that  the  Lord  is  all  mercy,  love  and  goodness,  it  would  be 
nothing  less  than  denying  his  nature,  to  say,  that  he  could 
save  all  men  immediately  if  he  would,  but  is  not  willing.f 

*  "  In  that  case,"  an  affirmative  should  have  followed;  yea,  not  "nay;" 
but  the  whole  of  his  trash  is  yea  and  nay,  nay  and  yea;  not  "  yea — and 
amenr  2  Cor.  i.  20.  Rev.  iii.  14. 

■j-  "  Whereas  it  is  declared  in  his  word  that  the  Lord  willeth  not  the 
death  of  a  sinner,  but  that  all  should  be  saved."  My  reason  for  putting 
the  remainder  in  a  note  is,  that  it  required  observation,  v/hich  would 
have  broken  on  the  chain  in  hand;  therefore,  shall  merely  observe,  that 
his  snarling  sarcasm,  was  at  the  Bible;  and  also,  that  as  he  has  lumped 
it,  and  denied  that  the  writings  of  the  apostles  are  the  Word,  his  allu- 
sion must  have  been  to  Eze.  xviii.  31,  32.   &c  ,  which  has  no  more  to  do 

F 


42 

Observe  reader,  "  Even  the  devils:"  Does  not  his  writingf 
say,  "  the  devils"  are  men?  then,  why  contradict  himself? 
what  necessity  for  this  strong  emphasis,  viz.  "  even  the 
devilsP*^  The  truth  is,  a  liar  never  has  a  memory  sufficient, 
or  commensurable  to  his  lying,  let  it  be  ever  so  great,  and 
he  ever  so  crafty,  he  will  always  expose  himself  in  one  way 
or  another.  Do  you  ask  a  proof?  behold  a  proof — to  wit, 
"  that  there  is  no  one  particular  devil  that  rules  as  chief  in 
"  the  hells,  may  be  gathered  from  hence,  that  a//  both  in  the 
"  heavens  and  in  the  hells  are  from  the  human  racc^  in  which 
"  are  myriads  of  millions,  from  the  creation  to  this  time;  and 
*'  that  every  one  is  a  devil  from  the  same  quality,  which 
"  distinguished  his  particular  enmity  against  all  that  is 
"  divine  and  good  when  in  this  world^^  There  is  no  ne- 
cessity for  any  further  remark  on  this,  the  liar  has  confuted 
himself,  notwithstanding  the  very  great  boast,t  that  the 
foolish  translator  has  made  of  "his  great  memory;"  and  who, 
was  so  swallowed  up  in  "  the  doctrine  of  Balaam,"  that  he 
could  not  see  the  /^r/V/e  which  had  urged  the  glaring  im- 
postor to  write;  and,  among  the  multiplicity  of  words,  con- 
sisting of  monotonous  trash,  full  of  contradictions;  this 
point  blank  contradiction  escaped  his  observation;  otherwise, 
being  ••*  mad  upon  his  idols,"  he  would  have  escaped  i?,  and 
would  have  let,  ^*' even  the  devils^"*  remain  in  Latin.:):  Sweden- 
borg,  according  to  his  writings,  was  well  versed  in  Milton*s 
"  Paradise  Lost."  See  a  "  Treatise,"  &c.  page  250,  and  his 
invented  Fables,  to  refute  Milton's,  are  equal  to  the  poet's, 
who,  in  his  blasphemous  Drama,  is  as  great  a  liar  as  him- 

•with  his  abominable  fables,  than  I  have  to  do  with  his  little  men,  who, 
he  said,  came  to  him  out  of  the  moon,  with  blue  bonnets  on  their  heads, 
and  spoke  out  of  their  bellies;  i- e.  ventriloquists.  The  words  "lowest 
hell,"  which  he  took  to  draw  his  pictures  by,  is  i-ecorded  Deut.  xxxii. 
22.  This  is  a  prophetic  history  of  the  stale  of  tlie  Jews,  at,  and  since  the 
destruction  of  Jerusalem.  And  the  "  lowest  hell"  in  Swedenborg's  Koran, 
is  a  gross  lie  of  his  own  invention. 

He  that  cannot  see,  that  the  intention  of  Swdenborg  the  philosopher 
was,  to  destroy  the  Bible-— \s  blind. 

•  A  Treatise,  &c.,  page  250 — 4'22. 

t  Ps.  lii.  Rom.  i.  30, 31.  &.c. 

i  A  Treatise,  See,  page  416. 


43 

aclf,  and  the  priests  of  the  Fables,  accordiag  to  Milton's  the 
poet. 

To  substantiate  his  heathen  philosophical  theory,  in  op- 
position to  the  Bible,  which  evidently  declares,  that  "  the 
spirit  in  man^^^  is  not  his  soul,  (the  one,  is  his  life,  the 
other  his  thoughts,)  he  argues  thus,  to  wit,  "  whosoever 
rightly  considers  the  matter,  cannot  but  know,  that  it  is 
not  the  body,  or  material  part,  but  the  soul,  or  spiritual  part, 
that  thinks  within  him."  [Observe,  thinks  within  him,-  who 
is  the  "  himf'*  1  ask.]  "  Now,  the  soul  is  his  spirit;"  [this  is 
a  lie;  but  at  the  same  time,  I  ask,  whose  ^''  spiritV*  is  the 
possessor  one  person,  and  his  spirit^  another  person?  The 
prophet  tells  us,  that  the  philosopher  is  a  liar.  Ps.  cxlvi.  4.] 
"  Immortal  in  all  its  properties,"  &c.,  "  the  body,  as  ob- 
**  served  before,  is  thnughUess  matter,  and  an  adjunct  or 
"instrument  to  the  spirit  of  man;"  [here,  ^'- the  spirit  of 
man"  again;  here^  **  the  lips  of  the  fool,  swalloweth  up  him- 
self;" Eccl.  X.  12 — 14.]  "where  it  may  manifest  its  vital 
"  powers  and  functions  in  this  natural  world,  where  all 
"  things  are  material,  and  as  such  void  of  life."t  Sweden- 
borg,  who  was  a  great  natural  philosopher,  and  who  des- 
pised the  doctrine  of  the  resurrection,  was  here^  evidently 
writing  sarcasms;  for  he  knew  well,  that  the  btasts,  are  not 
"void  of  life:"  that  they  think;  yea,  reason;  and  that  there 
is  as  much  proof,  for  the  immortality  of  the  soul  of  man,  as 
for  their  souls. 

"  But,"  (O  ye,  who  are  deceived  by  those  "  cunningly  de- 
vised fables,")  ''  ask  now  the  beasts,  and  they  shall  teach 
thee;  and  the  fowls  of  the  air,  and  they  shall  tell  thee;  or 
speak  to  the  earth,  and  it  shall  teach  thee;  and  the  fishes  of 
the  sea  shall  declare  unto  thee.  Who  knoweth  not  all  these 
things,  that  the  hands  of  Jehovah  hath  wrought  thiaP  In 
whose  hand,  the  soul  (or  life)  of  every  living  things  and  the 
breath  (the  same  life,  Eccl.  iii.  18 — 20.)  <>i  all  Heb.  flesh 
of  men.  Job.  xii.  7 — 10." 

The  translator  of  "  a  Treatise,  &c.,  in  his  preface  to  the 

*  Prov.  xvi.  32.  xxv.  28.  Eccl.  vii.  9.  Isa.  xxix.  24.  Eze.  xiii.  3.  Dan.  ii. 
1.  &c.  The  whole  of  which  prove,  that  a  man's  spirit,  is  his  thoughts, 
t  Treatise,  5**c.  page  33rt 


u 

work,  was  very  desirous  of  establishing  the  Koran  of  Swe* 
denborg,  "  upon  her  own  base,"  the  heathen  mythology.* 
It  was  from  there  that  the  Jews  learned  it,  notwithstanding 
the  law  of  God  was  put  into  their  hands,  which  is  contrary 
to  the  abomination,  and  the  voice  of  God  from  his  mes- 
sengers, constantly  sounded  in  their  ears,  O  do  not  this 
abominable  thing  I  hate.  Jer.  xliv.  4.  After  the  times  of  the 
personal  ministry  of  the  prophets,  they  thought  that  they 
were  free  from  idols.  How  were  they  free  from  idols?  in 
not  making  "  images  of  a  male?"  by  not  invoking  the  name 
of  Baal?  Here  is  the  very  thing  itself,  which  first  produced 
the  image  of  Baal,  to  wit,  "  As  those  men  said  thus,  and 
called  upon  Alexander's  ghosts  for  commiseration  of  those 
already  slain,  and  those  in  danger  of  it,  all  the  by-standers 
brake  out  into  tears.]  Alexander  was  one  of  the  Asa- 
moniati  family;  which  family  of  the  Jews  held  the  govern-* 
ment,  until  the  rise  of  Herod  the  Great,  a  vile  IdumeaUy' 
who,  to  establish  himself  king  of  the  Jews,  murdered  all 
whom  he  could  find  oi  that  family. 

Where  was  it  that  the  Jews  learned  this?  was  it  not  from 
the  abominable  Greeks?  In  the  days  of  the  personal  mi- 
nistry of  the  prophets,  (who  strove  against  the  abomination,) 
Baal  was  invoked,  then  the  chief  tutelary  god  of  the  heathen 
world,  and  the  root  of  Baal,  was  a  dead  man.  Ps.  cvi.  28. 

The  Jews,  after  the  captivity  in  Babylon,  wallowed  in 
the  more  subtile  part  of  worshipping  the  dead;  and,  from 
the  Greek  philosophy,  they  learned  to  call  dead  men,  not 
as  Moses  and  the  prophets  had  taught  them,  viz.  "  dead 
soul,  dead  men,  the  dead,"  but,  they  learned  to  call  "  dead 
souls,  dear!  men,  the  dead,"  "  immortal  souls;"  and  that 
they  were  flying  all  round  them,  as  saith  the, dark  ministers 
of  the  dead  man,  Swedenborg, 

Does  the  law  of  Jthovah,  teach  the  Jews,  that  the  dead 
know  any  thing?  are  they  so  dead  to  the  knowledge  of 
God — to  the  knowledge  of  theirselves^  as  not  to  hear  Moses 
and  the  prophets. 

*  Zee.  V.  5 — 11.  Rev.  xvii,  17.  chap,  xviii. 

f  Josephus's  **  Antiquities  of  the  Jews."  Book  xiii.  chap,  xvl;  trans- 
lated by  William  Whiston,  A.  M. 


45 

Will  they  much  longer,  continue  in  darkness^  and  not 
open  their  ears,  open  their  eyes  to  what  they  say?  Rom.  xi. 
15.  Swedenborg  has  lodged  all  the  dead  Jews,  in  his  stink- 
ing lowest  hell.  Hells — thou  arrogant  philosopher!  by  what 
"  philo-sopbia"  was  it,  that  thou  wert  taught  to  make 
stinking  hells? 

Will  they  stand  by  the  dogmas  of  the  heathen,  and  help 
them  to  support  their  dogmas  any  longer?  Will  they  not 
soon  unstop  their  hitherto,  heavy  ears,  to  Moses  and  the 
prophets? 

Can  they  stand  by,  and  hear  the  ministers  of  darkness 
say,  "the  name  of  Abraham,''  their  father,  "  is  not  known 
in  the  heavens?"  Will  not  even  this,  "provoke  them  to 
jealousy,"  and  set  them  at  strife,  that  they  may  know  that, 
which  "  the  heavens"  spoken  of  in  "  the  scriptures  of  the 
prophets"  mean?  Verily,  the  name  Abraham,  is  written  in 
heaven — "  until  the  heavens  are  no  more.^^ 

Can  they,  now,  when  the  door  of  liberty  is  opened  to 
them,  rest  in  supineness — not  come  forth,  humbly  acknow- 
ledging the  goodness  of  God,  in  their  punishment,  "  even  to 
the  lowest  hell,"  and  search  out,  what  "this  abominable 
thing,  that  he  hateth"  is? 

The  man  who  has  translated  some  of  the  writings  of 
Swedenborg,  in  a  preface  to  his  work,  had  the  modtsty  to 
give  a  reason  why  the  dogmas  of  his  master  should  b.  r-i- 
ceived.  It  is  as  follows — to  wit,  "  It  is  well  known,"  [by 
the  school  priests y  &c.J  "that  the  heathen  believed  them- 
selves to  be  under  the'  care  of  their  gods,*  through  the 

•  Saj',  ye  learned  ministers  of  darkness,  ye  "seducing  spirits,'*  striv- 
ing to  seduce  the  ignorant,  who  know  not  the  history  of  the  old  heathen 
world,  what  is  it  that  the  wickedness  of  their  inventions  did  not  produce 
for  their  distracted,  igmrayit,  fellow-men?  What  produced  J»/<?/or/).?  from 
what  root  did  the  temples  of  Venus,  the  groves  and  gardens  of  Priapus, 
the  mad  Salii  of  Mars,  the  drunken  orgies  of  Bacchus  spring?  these  were 
the  fruits  of  the  inventions  of  the  old  heatht^n  world. 

From  what  tree,  was  this  taken?  "  O  holy  Mary,  mother  of  God,  pray 
for  us— O  divine  lady  of  the  sea,  we  humbly  beseech  thee  to  intercede 
to  God  thy  son  for  us— O  divine  queen  of  heaven,  we  do  not  presume  to 
come  unto  God,  but  through  thy  divine  med"ation— O  holy  lady,  thou 
who  sittest  next  to  him  on  his  throne,  he  will  look  on  thee  for  us."  O  ye 
boly  angels  that  surround  us,  keep  us  from  the  devils  who  are  scamper- 


46 

ministry  of  "  Genii, ^  or  tutelary  spirits,  and  held  the  ex- 
istence, both  of  good  demonsf  and  of  evil,  or  caco-demons,^ 
for  dark  as  their  dispensation  was,  they  had  shado^vs  of 
truth  among  them  sufficient  to  keep  alive  their  belief  of  the 
soul's  immortality."  Hence  he  was  obliged  to  confess,  that 
this  dogma  was  the  root  of  the  heathen  dcvi's. 

jng  into  our  insides!  Did  not  the  root  of  tins  tree,  this  "  mystery  of  ini- 
quity,'* grow  in  the  old  heathen  world?  yes,  and  if  the  trash  could  possibly 
be  once  more  snewed  into  the  ignorant  minds  of  thf  mtiltitude,  in  one 
century,  Xhe  fruit  would  be  the  same;  and  Swedenborg-  being  the  chief  de- 
mon, in  their  minds  would  become  the  first  tutelary  god. 

•  "  Through  the  ministry  of  Genii,"  the  cloven  foot  will  show  itself. 
Read  the  account  Swedenborg  has  given  of  the  "  Genii,'*  when  he  had 
the  honour  of  being  permitted  to  prance  through  the  stinkingest  of  the 
hells.  Thus  every  fool,  who  undertakes  to  expound  and  defend  the  writ- 
ings of  that  dead  man,  will  be  made  an  instrument  of  exposing  his  folly. 
And  he  who  wrote,  "  Abraham's  name  is  not  known  in  the  heavens;'* 
Abraham's  name  will  spread  far  and  wide,  into  all  languages^  but  hii 
name  shall  rot. 

f  "  Good  demons,**  i.  c.  good  devils. 

\  "  Caco-demons,"  i.  e.  bad  devils.  Thus  heathenism,  in  all  the  living 
languages  upon  the  face  of  the  earth,  will  henceforth  bear  its  own  mark, 
that  heathenism  is  devilism.  Why  did  not  that  minister  of  Swedenborg 
translate  the  word  in  his  preface?  why?  do  you  suppose  the  man  was  so 
blind  as  not  to  see  the  effect  it  must  have  had  against  the  dogmas  of 
Swedenborg? 

It  is  worth  observation,  that  in  all  living  languages,  the  word  demon, 
when  translated  into  them,  bears  "the  mark  of  the  beast,"  its  origin.  It 
is  disgusting,  it  is  horrid  in  them  all;  to  put  "good'*  before  it,  is  turning 
good  into  evil. 

Turn  the  points  which  way  you  will,  I  defy  you  to  plant  it  in  the  He- 
brew tongue,  and  that  which  comes  nighest  to  it  is  iS^/ie/,  i.  e.  a  liar.  Put 
**  good"  before  Beliely  how  does  it  sound?  "  O  generation  of  vipers,  how  can 
ye,  being  evil,  speak  good  things?  a  good  man,  out  of  the  good  treasure  of 
his  heart,  bringeth  forth  good  things,  and  an  evil  man,  bringeth  forth 
evil  things;  for  out  of  the  abundance  of  the  heart  the  mouth  speaketh.** 

As  to  your  *' good  devils,"  they  sprung  from  the  vile  Greek  philoso- 
phers in  their  dark  inventions.  They  were  the  good  devils,  and  the  poor 
ignorant  multitude,  whom  they  had  filled  with  devils,  the  caco  devils. 

Take  off  the  d,  it  is  evil;  the  e,  and  it  becomes  vil;  the  v,  its  dreg  is 
il.  Prov.  viii.  12.  13. 

Priests,  turn  it  round,  which  way  you  will, 
'Tis  devil,  evil,  vile,  and  ill.* 

By  all  means  let  this  word  demon  be  translated;  and  in  the  love  of 
truth,  I  trust  we  shall  soon  have  the  word  angel  also  translated  into  plain 
English. 


47 

Comfort  yc,  comfort  ye,  the  church  of  old  heathenism, 
built  upon  dead  Swedcnborg,  and  the  old  "  doctrines  of  de- 
vils." 

"  Infants,  as  soon  as  raised  from  death,  which  is  imme- 
diately after  their  decease;"  (what  **</(ecefl*f,")  has  he  not 
denied  that  "  man  diethP^'*  but  what  else  can  be  expected 
from  the  dogmas  of  the  man,  who  bent  the  whole  force  of 
his  powers  against  "  Jesus  and"  the  resurrt-ction?"  a  man  to 
say,  "death  in  the  word,  signifieth  resurrection,"  shows 
plainly  what  his  intentions  were.  "  O  death,  I  will  be  thy 
plague;"  **  death  signifieth  resurrection,"  does  it?  O  resur- 
rection, I  will  be  thy  plague!  But  again,  *'  the  last  enemy  that 
shall  be  destroyed  is  death."  Erg'o,  the  last  enemy  that  shall 
be  destroyed  is  resurrection!!  "  He  will  swallow  up  death  in 
victory:"  He  will  swallow  up  resurrection  in  victory!!! 

**  O  Confusion  the  Great,  the  mother  of  harlots,  and 
abominations  of  the  earth;"  this  new  harlot,  thy  daughter, 
is  painted  too  gross  to  deceive  many.  "  All  who  die  infants, 
"  are  equally  such  in  the  other  world,  being  only  as  the 
"  young  plants  that  are  to  grow  up  to  angels,  for  infants  are 
"  not  angels  as  yt-t,  but  only  in  the  way  of  becoming  such, 
"  seeing  that  every  one  appears,  upon  his  entrance  into  the 
"other  world,  in  the  same  state  in  which  he  departed  this, 
"whether  infant,  child,  youth,  adult,  or  aged."  Hark!  yc 
foolish  men,  who  are  following  the  follies  of  Swedenborg: 
How  looketh  "  the  untimely  birth"  in  your  school  of  infants, 
and  to  which  of  your  "  female  angels"*  are  they  turned  over 
for  instruction?  (Q**  Job  x.  18,  19. 

The  money  that  you  waste  in  building  nieeting  houses, 
and  hiring  priests,  who  exalt  theirselves  over  your  reason 
in  the  name  of  that  dead  fool,  might  be  put  to  profitable 
uses,  by  clothing  the  naked  little  children,  (who  are  follow- 
ing every  kind  of  vice  from  their  vagabond  parents;)  in  learn- 

•  ♦•  Enter  Sybella  laying  itichild-bedt  with  her  child  laying  by  her." 

"  HAYWOOD*S  GOLDEN  AGE,  1611.** 

As  si:(teen  hundred  and  eleven. 

In  Haywood*s  g^olden  age, 

So  Swedborg's  "  New  Jerus'lem  Church," 

Will  grftcc  the  future  page. 


48 

ing  them  to  read,  to  write,  Sec;  that  they  may  become  use- 
ful members  of  society;  to  this  end^  cause  them  to  read  in 
their  schools,  the  laws  of  our  land,  that  they  may  know  their 
privileges;  the  nature  of  those  laws,  that  they  may  watch 
their  rulers,  and  thereby^  defend  and  maintain  to  the  latest 
age,  the  reli^ious^  and  civil  liberty  of  America;  hide  from 
their  minds  the  idea  of  pauper,  they  have  feelings  as  thy 
own — strive  to  plant  in  their  young  minds,  that  they  are 
free  citizens,  and  "  inortal  man,"  as  thou  art;  show  them, 
by  this  example,  that  religion  is  not  in  words,  but  in  deeds; 
keep  back  from  them,  that  horrid  principle,  that  the  God 
who  made  them,  is  unmerciful;  and,  if  this  could  possibly  be 
introduced,  viz.  to  take  away  the  wages  of  all  the  hireling 
p.riests,  (of  which  there  is  a  vast  waste,)  and  turn  them  into 
this  channel;  America  indeed,  would  set  an  example  to  the 
nations,  and  none  would  dare  approach  her  shores  to  injure 
her,  but  they  would  honour,  and  it  may  be,  strive  to  imitate 
her  virtues. 

Heads  of  families!  is  the  bible  in  your  houses?  Why  then 
go  to  mortals  as  yourselves,  to  teach  you  the  sense  thereof? 
are  not  thy  faculties  stupified  by  their  arrogant  dogmas? 
Examine  their  invented  creeds — Calvin^  damns  Arminius; 
for  this,  Swedenborg  damns  Calvin,  and  the  Pope  pro- 
nounces— damnation  to  them  all.  Do  they  agree  in  any 
point  but  one?  viz.  they  have  drawn  the  picture  of  the  God 
who  made  you,  as  black  as  their  devil,  invented  from  their 
own  evil  hearts.  They  teach  you  to  fear  their  devil — to  hate 
the  God  who  made  you. 

"Wherefore  do  ye  spend  your  money,  for  not  bread;  and 
your  labour,  satisfeth  not?" 

Are  their  hungry  maws  ever  full?  are  they  not  continually 
calliug,  as  the  "  two  daughters  of  the  horse-leech,  Give, 
Give?"  Prov  xxx.  15. 

Do  they  not  split  you  (as  usual)  into  parties,  and  fill  you 
with  malice  and  hatred,  even  to  produce  murder,  if  it  was 
not  for  the  laws  of  the  land?       » 

We  will  suppose  for  a  moment,  that  "  the  powers  that 
be,"  are  upon  the  side  of  the  majority,  as  in  the  days  of  the 


49 

first  creed  makers,  (whose  creeds  passing  downwards,  are 
now  your  creedsi)  what  would  be  the  result? 

What?  do  I  hear  you  say,  "  I  thank  God  we  are  not  like 
those  cruel  men." 

Hark  ye!  Learn  to  thank  God,  (who,  in  his  inscrutable 
tvai/s,  "giveth  not  account  of  any  of  his  juattersy^)  he  has  not 
put  power  into  thy  hands,  but,  by  that  power,  which  he 
put  into  their  hand,  he  has  manifested  the  sons  of  men,  that 
they  might  see  that  they  themselves  are  beasts.  Eccl.  iii.  18. 

Pride,  stired  by  jealousy  of  power,  will  produce  a  mur- 
derer, when  power  is  on  that  side.  Gen.  iv.  8. 
'^John  Rogers,  in  the  reign  of  Mary,  commonly  called 
"  Bloody  Mary,"  (whereas  it  should  be,  ignorant  Mary, 
who  placed  the  power,  which  God  had  given  her,  in  the 
hands  of  bloody,  ignorant,  cruel  priests)  was  roasted  in 
the  fire.  His  parti/,  was  then  the  minority.  But,  when  it 
was  the  majority ,  "  a  person,  earnestly  entreated  him,  to 
use  his  interest  with  the  archbishop,  to  save  Joan  Boucl  ^r, 
who,  for  heresy,  had  been  condemned  to  the  flames.  To 
that  earnest  intreaty,  Rogers  answered,  that  burning  alive 
was  no  cruel  death,  but  easy  enough."  Here,  the  man,  hav- 
ing power  on  his  side,  (i.  e.  the  majority,)  his  tender  mer- 
cies were  tried;  and  afterwards,  his  party  becoming  the 
minority,  injustice,  John  had  to  take  his  turn,  and  to  feel, 
whether  "  burning  was  no  cruel  death,  but  easy  enough." 
They  are  both  called  *'  martyrs"  in  the  book,  written  by  Fox. 

If  there  had  been  no  written  creeds;  no  priests,  who  have 
always  fought  hard  to  keep  up  the  spirit  of  these  creeds;  if 
the  people  had  not  chosen  those  arrogant  men  to  rule  over 
them;  and  the  spirit  of  this  creed,  had  always  sounded  in 
their  mind,  "  The  Son  of  man  is  not  come  to  destroy  men's 
lives,  bat  to  save;"  would  they  have  murdered  one  another? 
would  they  have  massacred  Jews,  in  whose  power,  it  was 
not,  to  give  their  assent  to  their  creeds? 

Some  might  say,  why  has  all  this  happened?  what  reason 
can  you  give  for  all  that  is  past?  I  answer,  I  have  produced  a 
reason;  viz.  *'  that  God  might  manifest  them,  and  that  they 
might  see  that  they  themselves  are  beasts." 

"  What!  dost  thou  say,  that  /am  a  beast?" 

G 


50 

If  I  have  spoken  the  truth,  what  reason  hast  thou  for 
*'  trampling  it  under  thy  feet,  and  turning  again,  rend  me?" 
Canst  thou  not  see,  if  thou  hadst  power,  the  effect  of  that 
power?  The  men,  who  have  hitherto  said  otherwise,  were  not 
your  friends. 

No  temples  of  ancient  filth;  no  dead  men  invoked;  no 
heretics  roasted  in  the  fire;  ho  Jews  massacred,  if  man  had 
continued  to  kriow  himself, 

Swedenborg  has  presented  an  image  of  your  folly,  and 
represented  to  you  a  god,  that  cannot  deliver. 

The  writings  of  that  *'  dead  man,"  among  the  guUyholes 
and  absurd  rumblings  thereof,  represents  a  god,  that  is 
weaker  than  his  creature  man;  to  wit,  "  Now  as  far  as  man 
is  the  cause  of  his  own  evil,  so  far  he  is  his  own  leader  to 
hell,  and  so  far  is  the  Lord  from  being  chargeable  with  his 
destruction,  that  he  does  all  that  divine  goodness  can  do  to 
deliver  him  from  it,  as  far  as  consists  with  his  choice  and  free 
will."  "'  The  weakness  of  God,"  said  Paul,  "  is  stronger  than 
man,"  when  wrestling  against  the  foolish  Greek  philosophy; 
and  this  foolish  philosopher,  saith,  that  ••'  all  that  divine  good- 
ness can  do^"^  is  opposed,  and  overcome  by  "  free  will!"  What 
spirit  sent  him  to  write  this?  The  spirit  that  moved  Cain. 

What  freedom  of  will  has  Swedenborg  allowed  in  man? 
Even  his  "  celestial  angels,"  he  has  represented  in  his  "  other 
world,"  as  being  nothing  in  their  selves^  but  "  evil^  Has  he 
not  painted  for  the  imagination  of  fools  to  feed  upon,  a  mul- 
tude  of  local  places,  called  '•'  hells,"  filled  with  millions  upon 
millions  of  *^  infernal  spirits,"  called  "  immortal  souls,"  that 
there  is  a  contirmal  "  influx,"  from  his  heavens,  into  his 
hells,  and  a  coubtant  flowing  of  those  "  infernal  spirits," 
and  assaulting  evil  man?  If  man  is  evil^  is  his  will  goodP 
If  his  will  is  evil^  upon  what  |>rinciple  can  evil  combat  and 
overcome  evil?  Upon  what  principle  can  evil  man  guard 
himself  from  those  '-  infernal  spirits?"  His  dogmas  say,  that 
God  has  done  all  that  he  could,  gnd  the  will  oi evil  man,  has 
subverted  the  will  of  the  God  who  made  him! 

These  are  the  cursed  old  dogmas  of  the  heathen  philo- 
sophy; they  are  not  new,  that  we  know;  and  Sv\edenborg 
collected  them  from  the  heathen  to  undermine  the  Bible. 


51 

The  resurrection,  which  the  Bible  plainly  showeth,  he 
hated.  Why?  because  his  philosophical  subtilty  could  not 
admit  the  subject.  It  is  impossible  said  he.  Vain  man — 
foolish  philosopher. 

As  the  clergy  of  their  "tutelar  angel,"  would  fain  raise 
their  authority  in  these  United  States,  upon  his  dogmas;  we 
will  suppose,  out  of  eighteen  million  of  our  inhabitants, 
twelve  millions  rantized  into  Swedenborgism;  this  band, 
headed  by  a  lawn  sleeved  hierarchy;  the  presidept,  the  de- 
votee of  the  blood-h<Hmds;  the  upper  and  lower  house  at 
their  feet;  where  would  be  the  liberty,  or  what  security  for 
the  lives  of  the  remainder?  Our  supposition  is  not  a  hyper- 
bole; ancient  history  will  demonstrate  the  fact. 

"  In  order  to  form  the  true  notions  what  man  essentially 
is  by  his  nature,  the  only  sure  way  of  proceeding  is  the  same 
that  we  should  adopt  in  studying  the  namre  of  any  other 
animal.  Consult  his  history  for  a  long  series  of  ages:  See 
what  his  leading  character  has  ever  been,  and  conclude  with 
confidence  that  such  it  will  ever  be.  If  the  operations  of  his 
faculties  and  properties  have  at  all  times  tended  to  certain 
effects,  there  is  the  same  reason  to  suppose  that  they  ever 
will  continue  to  do  so,  as  that  any  other  of  what  we  call  the 
laws  of  nature,  will  remain  inviolate.*" 

You  will  never  more  be  suffered  to  set  up  the  old  hier- 
archy, call  it  by  the  name  of  "  the  New  Jerusalem  Church," 
or  any  other  name;  its  foundations  are  the  same,  i.  e.  "  the 
doctrines  of  devils:"  try,  but  you  cannot  prop  her  up.  Baby- 
lon the  Great,  the  mother  of  harlots,  and  abominations  of 
the  earth,  must  fall  at  her  appointed  time;  **  for,  strong  is 
the  Lord  God  that  judgeth  her.", 

Charles  V.,  who  could  not  make  two  time  pieces  move 
alike,  found  himself  a  fool.  Did  he  become  wise  by  the  dis- 
covery of  his  ignorance?  did  it  teach  him  the  knowledge  of 
that  which  he  now  is?  Ps.  ciii.  14.  No;  after  all  his  murders, 
his  priests  canonized  him;  which  if  he  had  discovered,  his 
priests  would  not  have  added  him  to  their  apotheosis;  for 
priests  never  make  saints  of  the  dead  except  they  can  turn  a 
penny  by  the  trade. 

*  Aikin*s  Letters,  on  the  Inquin-  of  Conditions, 


52 

Man,  if  he  knew  himself^  would  not  put  his  hand  to  the 
life  of  man.  A  universal  knowledge  of  that;  and  that  they 
are  "all  made  of  one  blood;"  and  that  which  alone  is  the 
hope  of  man,  would  soon  put  a  stop  to  the  torrent  of  the 
one  blood,  of  which  "  all  nations  of  men  were  made,  to 
dwell  on  all  the  face  of  the  earth." 

Dost  thou  know  thyself?  or,  does  thy  "  haughty  heart" 
disdain  a  knowledge  of  thyself?  Who  art  thou?  what  art 
thou;  canst  thou  tell?  Thou,  who  sayest,  "  I  am  as  immortal 
as  God  himself" — dost  thou  know  thyself?  Thou,  who 
saidst,  "  my  immortal  soul  is  a  part  of  God  himself,  which 
he  struck  off  from  his  own  substance,  and  it  became  a  fire 
spirit;"^  thou  arrogant  fool!  let  thy  fellows  behold,  that 
which  thou  art.  Gen.  iii.  19.  Let  the  man  born  deaf  and 
dumb,  who,  as  if  it  were,  through  the  wonderful  ways  of 
God,  hath  a  way  opened  for  him  to  speak,  to  declare  unto 
thee  thy  folly.f  Why  should  not  he  have  been  as  full  of  this 
dogma  as  thyself?  Dost  thou  not  say,  that  it  is  an  innate 
-demonstration?  but  he  is  a  witness  against  you;  and  has 
proved  that  all  nations  have  imbibed  it  by  the  traditions  of 
iniquity,  and  that  God  planted  it  not  in  man. 

Jesus,  the  Messiah,  knew  himself.  It  is  by  the  resurrec- 
tion of  the  Christ,  who  was  crucified;  who  is  "the  faithful 
witness,"^:  the  first  born  of  every  creature,§  that  I  have  my 
hope,  which  saveth  me  from  all  thy  folly,  being  taught  to 
know  myself,  by  his  resurrection* 

O  save  the  son  of  thy  handmaid:  give  strength  to  thy  ser- 
vant to  hold  thee  fast^  let  me  not  sink  under  the  fear  of 
"the  kingofterrors!"|| 

0  Jehovah,  truly  I  am  thy  servant;  I  am  thy  servant,  the 
son  of  thine  handmaid.  Thou  hast  loosed  my  bonds.  Ps. 
cxvi.  16.  Acts  ii.  24. 

1  believed  all  thy  promises.  I  know  my  God — thine 
hands  did  fashion  me;  and  I  believed,  that  the  hands  which 

*  Jacob  Behmen. 

t  Seetl>e  account  in  writing,  by  the  map  deaf  and  dumb. 

i  Isa.lv.  4.  Rev.  i.  5. 

§  Col.  i.  15.  Rev.  i.  5.  Ps.  ii.  7.  Acts  xiii.  33.  ||  Ps.  cxvi.  &c.  &c. 


53 

had  fashioned  me,  could  bring  me  back  again  from  the 
dead.  Mat.  xx.  18,  19.  Heb.  xiii.  20. 

I,  (viz.  Jesus  the  Messiah,)  believed,  therefore  have  I 
spoken.  Ps.  cxvi.  10.  "  We  also  believe,"  is  the  voice  of 
the  second,  corroborating  witness,  "  and  therefore  speak." 
2  Cor.  iv.  13. 

Svvedenborg,  for  the  instruction  of  his  ministers,  has  in- 
formed them,  "  that  the  prophets  had  emissary  spirits  at- 
tending them."  This  was  a  sly  squib  to  catch  "bats;"  but, 
"  surely,  in  vain  the  net  is  spread  in  the  eyes  of  every  thing 
that  hath  a  wing"  in  the  noon  day.  Prov.  1.  17. 

"  Familiar  Spirits ^ 

Swedenborg,  among  all  his  great  learning  had  a  smatter- 
ing of  Hebrew,  and  the  only  words  in  that  language  that  he 
could  have  construed  into  his  Latin  lingo,  in  which  he  was 
a  great  proficient,  are  the  words  translated  familiar  spirits. 

We  will  now  expose  his  internal  sense,  of  "  the  internal 
sense  of  the  word." 

Did  he  not  know,  that  in  the  Hebrew  tongue,  the  words, 
translated  familiar  spirits,  1  Sam.  xxviii.  T,  9.,  are  belly 
speakers?  Yes,  the  sly  fox,  and  he  also  well  knew,  that  many 
poor  old  women  had  been  put  to  death  for  witches,  who 
knew  no  more  of  the  old  art  of  belly  speaking,  than  the  little 
ventriloquists  from  the  moon,  which  he  invented  for  the 
imaginations  of  his  disciples  to  contemplate  on,  with  blue 
bonnets  on  their  unwise  heads. 

"  The  propliets  hiid  e^missary  spirits  attending  them," 
had  they?  "Fami'^ar  spirits!  belly  speakers!"  ventriloquists! 
Thou  liar.  1  Sam.  xix.  21.  The  spirit  of  God  was  upon  the 
messengers,  (angels)  of  Saul,  and  they  prophesied.  Where 
not  these  angels,  men. 

This  was  a  very  sly  part  in  the  philosopher's  attempt 
against  the  characters  of  tht  prophets. 

"Could  it  be  possible,  that  Swedenborg,  the  moral  phi- 
losopher, spent  so  much  time  in  writing  his  huge  Latin  vo- 
lumes to  immortalize  his  name?" 

Art  thou  ignorant  of  the  many  kind  of  immolations  that 
have  been  offered  up  to  pridei  What  think  ye  of  another 


54 

moral  philosopher,  who,  to  immortalize  his  name,  sacrificed 
the  whole  of  himself,  soul,  body  and  spirit,  all  at  one  jump, 
by  casting  himself  into  the  jaws  of  a  burning  mountain,  to 
make  his  disciples  believe  that  he  was  in  such  high  honour 
among  the  gods,  or  devils  of  his  country,  that  they  had 
carried  him  off?  But,  the  vain  man,  forgetting  his  slippers, 
they  were  found  at  the  edge  of  the  crater,  and  the  cheat  was 
discovered. 

Did  you  ever  hear  of  the  champion,  who  set  the  temple 
of"  the  great  goddess  Diana"  on  fire,  and  jumped  into  the 
flames  thereof  to  immortalize  his  name? 

Behold  that  fool,  infuriated  by  filth,  casting  himself  under 
the  wheel  of  the  throne  of  his  ugly  idol;  do  you  think  that 
the  sacrifice  is  not  an  offering  to  pride. 


PART  11. 


*  The  Jews.f  The  Gentiles.  The  rebuke,  by  the  Gentiles; 
and  the  cruelty,  of  the  Gentiles,  has  been  heavy  upon  the 
Jews.  Cruel  indeed  have  they  been  used  by  the  Gentiles,  in 
those  countries  called  Christendom.  Scoffings,  tauntings, 
rackings,  burnings!  yet,  they  could  never  force  them  to  a 
total  revolt;  and  they  have  always  protested  against  the 
trinity  of  the  Gentiles;  and  acknowledged,  their  Messiah,  is 
not  to  be  the  God  of  their  fathers,  but  a  7nan  of  their  own 
nation.  Yet  do  the  foolish  Gentile  priests,  look  for  the  Jews 
to  come  and  join  theirselves  to  the  mad  scheme  that  they 
have  been  kept  as  a  brazen  wall  against.  In  all  their  cities 
the  Jews  have  been  massacred;  and  they  have  been  hunted, 
and  chased  from  country  to  country,  and,  ,the  many  times 
that  they  have  "  made  unto  theirselves  friends,  of  the  mam- 
mon of  unrighteousness,"  and  thereby,  found  resting  places 
for  the  weary  sole  of  their  foot,  their  own  records,  kept 
among  theirselves,  since  the  destruction  of  Jerusalem,  and 
expulsion  from  that  land — wift  show.  Luke  xvi.  9.  Among 
the  dark  places  of  the  earth,  that  were  full  of  the  habitations 
of  cruelty,  (and  what,  instigated  by  pride^  can  equal,  bloody 


55 

priest' craft?)  O,  how  have  they  been  chased!  Deut.  xxviii. 
61 — 67.  Ps.  Ixxiv.  20. 

And,  lastly,  that  Rhadamanthus  ass,  seeing  them  stand  in 
the  way  of  his  projects,  also  undertook  to  give  them  a  phi- 
lippick. 

"  It  is  customary,"  saith  *'  the  heavenly  doctrines"  in  the 
Koran  of  "  the  honourable  and  learned  Ernanuci  Sweden- 
"borg,  of  the  Senatorial  iiobles^"^  {hemi)  "  in  the  kingdom  of 
"  Sweden"  {hum!!)  "  for  such  of  the  Gentiles  as  were  wont 
"  to  worship  any  supposed  god  under  the  form  of  an  image 
"  or  statue,  to  be  introduced,  on  their  entrance  into  the 
"  other  world,  to  some  spirit*?  who  were  to  represent  such 
"  gods  or  idols,  and  that,  in  order  to  expose  and  cure  them 
"  of  such  vain  and  foolish  phantasies."* 

A  Masked  Ball. 
Scene  rises — Enter  nasty  Priapus,  his  filthy,  naked  mo- 
ther Venus,  and  his  drunken  father  Bacchus,  sprawling — 
spewing  at  her  delicate  feet.  These  were  the  idols  of  the 
temples  of  Greece.  Not  "  phantasies,"  but  wicked  spirits, 
even  the  thoughts  of  the  corrupt  heart  had  produced  their 
root.  And,  not  Swedenborg's  masqueraders,  in  "  the  other 
world,"  but,  "  a  living  man"  told  ihem,  that  "  an  idol  is 
nothing  in  the  world  j"  and,  without  representing  their  idols, 
Paul,  was  an  instrument,  which  dug  into  the  pit,  and  over- 
threw Venus,  Bacchus,  and  Priapus. 

"  Penseroso^"* 

Modern  scene,  by  which  we  may  judge  the  ancient  drama 
— Enter  Moloch,  "  the  horrid  king,"  mounted  on  his  lofty 
car,  drawn  by  a  hundred  thousand  Hindoos.  How  majestic 
the  employment  of  "  the  spirits  in  the  other  world,"  on  the 
daily  entrance  of  the  HindooSy  and  how  very  much  like  the 
gospel,  this  masquerade  is — judge  ye. 

Now  for  the  philippick,  and  a  most  heavy  one  it  is,-  so 
very  heavy,  that  the  Jews  wili  fee]  iti  great  burden  as  much 
as  the  bull  did  when  the  fly  sat  down  upon  his  horns — "  I 

*  Treatise,  &c.,  page  256. 


56 

did  not  know  when  you  came  there;  and  I  shall  be  equally 
unconcerned  when  you  depart."  To  wit; 

"  And  they  who  have  been  given  to  worship  men,  are  in- 
troduced to  those  very  men,  or  some  appointed  to  represent 
them." 

"  Appointed  to  represent  them.^^  So — so.  He  has  asserted, 
that  "  Abraham's  name  is  not  known  in  heaven."  He  suf- 
fered Sarah,  the  mistress  of  the  tent,  to  cast  out  the  heroine 
of  his  grand  drama;  written,  perhaps,  in  his  hired  room  at 
the  inn:  there  he  may  have  been  dubbed  her  knight-errant; 
for  there,  he  was  dubbed;  according  to  his  own  account;  at 
which  time,  after  the  reptiles  vanished,  he  should  have  made 
it  a  "  new  inn;" 

"  An  academy  of  honour,  and  those  parts 
"  We  see  departed." 

David  also — he  did  not  like  David;  and  he  put  David  be- 
yond the  reach  of  mercy;  for  he  knew,  from  the  Podes,  to 
the  Antipodes;  yea,  and  the  anterior  Podes,  and  interior 
Podes,  and  exterior  Podes;  and  now,  he  and  David  will  not 
dispute.  Here  they  are!  Gen.  iii.  19.  Job.  xiv.  7 — 15.  Ps. 
cxlvi.  4.  Eccl.  ix.  10.  Here  is  David;  here,  the  roasted  Ser- 
vetus;  here,  his  murderer,  Calvin;  and  here,  Calvin  and 
Swedenborg  "  rest  together." 

I  say,  he  did  not  like  David,  and  he  provided  lodgings 
for  him  in  the  house  of  Calvin.  Jacob,  he  knew  about  thee; 
and  attempted  to  rob  thee  of  the  name  Jacob.  Thy  own 
name,  given  thee  by  thy  mother.  And  thou  did  also  wrestle 
all  night  with  a  man;  yea,  and  would  have  held  him  fast  too, 
except  he  had  touched  the  hollow  of  thy  thigh;  and  he  called 
thee  Israel.^ 

But  Moses?  Can  you  not  see  that  Moses  was  a  necessary 
"  emissary  spirit,"*^  in  the  grand  plot  for  the  Koran?  And 
moreover,  how  could  he  have  pulled  off  his  hat  in  one  of 
the  streets  of  London  to  the  man  Moses,  if  he  had  not  al- 
lowed him  to  walk  at  large?  Therefore,  Moses,  in  person; 
and  Abraham,  Jacob  and  David,  by  their  representatives. 

We  come  now  to  "  the  text,"  as  they  say — "And  they 

•  Gen.  xxxii.  24.  It  was  "  a  waw."  Chap.  v.  24.  Jud.  14. 


57 

"  who  have  been  given  to  worship  men,  are  introduced  to 
"  those  very  men,  or  some  appointed  to  represent  them;  as 
"many  of  the  Jews  are  to  Abraham,  Jacob,  Moses,  or 
*'  David;  and  when  they  find  that  they  have  no  divine  power 
**  to  help  them,  they  are  put  to  confusion,  and  remanded  to 
*'  tlteir  own  proper  stations."  Here,  as  usual,  the  Jews  dare 
not  speak.  Why  not?  Did  they  ever,  in  all  their  distresses, 
manifest  any  proof  for  this  charge,  viz.  that  there  is  divine 
power  in  Abraham,  in  Jacob,  in  Moses,  or  in  David  to  help 
them?  No.  Neither  in  the  midst  of  all  the  idolatries  of  their 
fathers,  can  it  be  proved,  that  they  called  on  their  name  for 
help,  or  raised  up  an  image  to  those  men.  But  the  secret  is 
this;  Swedenborg  knew,  that  the  Jews  would  never  believe 
his  vagaries;  that  they  are  no  "  star-gazers;"  and  that  they 
stood  in  the  gap,  between  the  Bible,  and  his  ribaldry, 

Thomas  Paine,  in  his  "  Age  of  Reason,"  saith,  "  were  a 
a  man  impressed  as  fully  and  as  strongly  as  he  ought  to  be, 
with  the  belief  of  a  God,  his  moral  life  would  be  regulated 
by  the  force  of  this  belief;  he  would  not  do  the  thing  that 
could  not  be  concealed  from  either.  To  give  this  belief  the 
full  opportunity  of  force,  it  is  necessary  that  it  acts  alone. 
This  is  deism." 

True.  But  at  the  same  time,  this  was  thiefism;  for  there  is 
not  a  sentence  of  it  that  was  not  stolen  from  the  Bible^  dis- 
guise it  any  way  they  can — (jy  Ps.  iv.  4.  xxxiii.  8.  cxix. 
161 — 168.*  &c.  &c.  Paine,  who  was  also,  as  well  as  priests, 
well  acquainted  with  the  ignorance  of  his  fellow  mortals,  said, 
"  I  keep  no  Bible" — "  keep  no  Bible!"  who,  after  reading 
his  "  Age  of  Reason,"  will  belive  him?  Yes,  he  kept  a  Bible; 
and,  according  to  his  own  confession,  had  been  for  years 
preparing  materials  for  his  "  Age  of  Reason."  But  what  did 
he  do?  did  he  "  cut  down  with  his  axe  the  Bible  prophets?" 
No:  but  his  broad  axe  has  helped  to  cut  down  the  priests; 
this  was  the  substance  that  vexed  them;  yea,  and  a  blow  he 
gave  to  the  craft,  that  it  never  can  recover  from.  Paine — 
yes,  Paine,  was  an  instrument,  in  the  hand  of  God. 

Why  do  not  the  doctors  of  the  divinity  of  three  Gods,  at- 

♦  He,  who  supposes  David  wrote  this^  speaking  of  himself^  is  biind. 
There  was  never  but  one  man,  to  whom  it  can  applv. 

H 


58 

tack  the  dogmas  of  Swedenborg?  (His  dogmas  are  more 
against  the  Bible  than  "  the  Age  of  Reason,"  because  they 
are  in  the  deceitful  part  of  the  serpent;  but  Paine,  to  im- 
lYiortalize  his  name,  was  an  open  enemy.)  What?  fight 
against  our  own  craft?  what  is  it  to  us,  those  dogmas  lend  a 
hand  to  keep  us  up.  True;  and  your  dogmas,  and  his  dog- 
mas are  from  one  root.  The  Bible  knoweth  not  either  of  you; 
and,  of  the  trine^  Paine  is  the  most  consistent. 

Paine's  language  of  Jesus  the  Messiah,  is  not  filled  with 
the  abuse  that  your  language  of  him  is.  You  say,  that  he 
was  the  greatest  impostor  that  ever  was  upon  the  earth.* 
Paine  says,  you  lie;  that  he  was  the  only  righteous  man,  re* 
corded  in  the  Bible. 

Paine,  was  angry  at  Moses.  Ps.  Ixxvi.  10.  Exo.  ix.  16- 
The  political  writings  of  Paine,  gave  the  greatest  blow  to 
the  power  of  your  craft;  and  lest  the  Bible  should  fall,  his 
"  Age  of  Reason,"  alarmed  the  priests,  (who  had  long  made 
it  their  hobby-horse  of  power)  and  was  a  great  means  of 
setting  on  foot,  "  the  Bible  Society." 

Paine  has  abused  Moses,  yea,  every  one  in  the  Book,  ex- 
cept Jesus  Christ  only. 

But,  did  Jesus  Christ  teach  the  knowledge  of  any  other 
God,  than  the  God  of  Moses?  Mat.  xxii,  36 — 40.  Mark 
xii.  28 — 33.  John  viii.  54.  xx.  17.  And,  did  not  Paine  steal 
his  '*  deism"  from  the  Bible?  He  did,  and  he  only  lashed 
his  brother  thieves,  the  priests,  who  do  worse  than  he  has 
done,  for  after  they  steal,  they  corrupt  the  stolen  goods—* 
yea— they  are  a  company  of  thieves. 

Jesus,  having  chosen  the  good,  and  refused  the  evil,  (Isa. 
vii.  15.  Prov.  xxiv.  13.  Ps.  cxix.  103— 112.)t  said,  "get 
thee  hence  satan,  for  it  is  written^  (Deut.,vi.  13.  x.  20.) 
thou  shalt  worship  Jehovah,  thy  God,  and  him  only  shalt 
thou  serve."  (See  John  xv.  9—17.)  He  then  "saw  satan-^ 
as  lightning,  fall  from  heaven."J 

♦  See  Brown's  Bible  Dictionary,  undear  the  name  Jesus  Christ. 

+  Mat.  xxvi.  38,  39,  42,  44. 

t  Take  notice,  Swedenborg,  who  also  kept  a  Bible  for  his  purposes  as 
well  as  Paine,  was  cunninger  than  he  was;  knowing,  that  according  to 
Moses  and  the  prophets,  the  priests'  devil  is  a  fable.  Hence,  when  he 


59 

Thus  was  Jesus  taught,  and  thereby  made  "  the  very 
Christ,"  of  whom  it  was  written  in  the  volume  of  the  Book.* 
**  Because  thou  hast  made  Jehovah,  my  refuge,"f  said  "  the 
prophet,"  the  most  high,  thy  habitation,  there  shall  no  evil 
befall  thee,  neither  shall  any  plague  come  nigh  thy  dwelling; 
for  he  shall  give  his  messengers  charge  over  thee,  to  keep 
thee  in  all  thy  ways,:t^  they  shall  bear  thee  up  in  hands,§  lesl 
thou  dash  thy  foot  against  a  stone: ||  thou  shalt  tread  upon 
the  lion  and  the  adder,  the  young  lion  and  dragon  shalt 
thou  trample  under  feet.  Because  he  hath  §et  his  love  upon 
me,  therefore  will  I  deliver  himj  I  will  set  him  on  high,  be- 
cause he  hath  known  my  name.  He  shall  call  upon  me,  and 
I  will  answer  him;  I  (will  be)  with  him  in  trouble,^  I  will 
deliver  him  and  honour  him;**  with  long  lifeff  will  I 
satisfy  him,  and  show  him  my  salvation.":j::j:  Ps.  xci.  This  is 
the  substance  of  "  the  miracle,"  as  T.  P.  in  his  "  Age  of 
Reason,"  has  called  the  temptation  of  Jesus.  "  Neither," 
said  Paine,  "  is  it  easy  to  account  for  what  purpose  it 
could  be  fabricated,"  &c. 

It  was  the  trial  of  the  mind  of  Jesus,  the  lawful  heir  of 
the  house  of  David,§5  previous  to  his  going  forth  in  his 
ministry;  who,  abhorring  the  honour  that  cometh  of  men, 
and  knowing  that  he  was  that  heir^  yet  he  did  refuse  it,  pre- 
fering  every  opposition,  for  the  honour  of  his  God,  and 
sealed^  by  his  own  blood,  even  "  the  blood  of  the  everlasting 
covenant,"  wherewith  he  was  sanctified.|i||  Thereby,  doing 
away  the  beggarly  elements  of"  the  earthly  house  of  taber- 
nacle;" and  brought  in,  and  established  the  covenant  of 
everlasting  righteousness. 

When  his  disciples  asked  him,  saying,  "  Lord  teach  us 
how  to  pray,  as  John  also  taught  his  disciples,"  the  words 

undertook  to  lampoon  Jesus  the  Messiah,  it  was,  though  not  conscious  of 
it,  the  priests  only  that  he  has  lampooned. 

»  Job  xli.  8.  Rev.  iii.  21.  Mat.  xi.  29,  30. 

f  Jehovah,  the  refuge  of  •*  Enoch  the  prophet."  Gen.  v.  24. 

\  Trinity  doctors — Swedenborgian  doctors;  see  how  the  scriptures 
prove  you  are  liars. 

§  Ps.  xxxiv.  6,  7.  II  Job  xli.  30.  %  John  viii.  29.  xvi.  22. 

♦*  John  V.  23.  viii.  54,  .55.  \^  Mat.  iv.  4.  1  Sam.  viii.  John  vi.  14,  15. 

"It  Acts  xxvi.  23.  Rev.  i.  18.  Job  xiv.  12.  1  Cor.  xv.  12—24. 

tt  John  xii.  32.  %  Ez.  xxxiv.  23,  24.,  &c.  11 11  Heb.  x.  2$. 


60 

taught  them,  were  diametrically  opposite  to  their  desires  at 
that  time;  viz.  "lead  us  not  into  temptation;"  synonimous 
to,  "  give  me  neither  poverty  nor  riches;"  he  taught  them 
by  the  dictates  of  his  own  heart;  and  they  afterwards  learn- 
ed wisdom  by  the  words  which  he  had  taught  them.  James 
i.  12.  At  the  time  he  taught  them,  they  were  looking  for  the 
same  kind  of  kingdom  that  the  others  were  looking  for;  but 
James,  who  had  learned  wisdom,  saw  the  swift  destruction 
that  was  coming,  when  he  thus  wrote  "  to  the  twelve  tribes, 
scattered  abroad." 

Jesus,  travelled  through  the  nature  of  man,  from  the  ex- 
tremity of  hunger,  to  the  most  lofty  allurements.  He  refused 
the  trying  paint:  he  did  not  cast  himself  down  in  his  mind, 
when  in  difficulty,  being  tempted  to  believe  that  he  was  not 
the  Son  of  God,  according  to  the  voice  which  he  had  heard, 
previous  to  that  severity  of  temptation,  (Mat.  iii.  17.  iv. 
1 — 3.)  by  which  he  was  perfected  to  stand,  having  passed  the 
first  Psalm — the  first  ordeal.  1  Pet.  iv.  12, 13.  Rev.  xiv.  1 — 5. 

Jesus,  refused  the  desires  of  haughty  man,  in  the  last 
trial.  Mat.  iv.  8.  That  temptation  was  overcome,  in  the 
heart  that  was  filled  with  desire  of  "  that  which  is  in  her 
right-hand;"  and  he  saw,  that  "  that  which  is  in  her  left 
hand,"  being  added  to  Solomon,  although  it  had  made  him 
great  in  the  eyes  of  men,  yet  he  made  himself  thereby,  an 
abomination  in  the  sight  of  God.  Prov.  iii.  15 — 17.  Luke 
xvi.  13,  15.  And  although  he  saw  a  people  ready  to  receive 
him,  and  conquer  all  the  kingdoms  of  the  world,  for  the 
Jews  were  then  a  vast  multitude,  and  great  warriors;  all 
they  wanted  was  a  steady  leader;  and  surely,  common 
sense  to  a  man  that  has  it,  might  inform  him,  that  the  heir 
of  the  house  of  David,  of  which,  he  surely  knew,  and  con- 
versant in  the  state  of  the  nation,  .until  he  was  thirty  years 
old,  must  have  known  the  fiill  state  of  their  mind,  in  those 
things,  and  this  is  a  statement  of  the  reason  "  of  his  conceal- 
ment," v/hich  Paine  was  cunning  enough  to  take  notice  of; 
yet  did  he  overcome  the  temfHation  presented  to  his  mind, 
and  preferred  the  worship  of  his  God,  to  the  worship  of 
pride,  magnificently  making  him  a  king,  after  the  manner 
of  foolish  mens'  ideas  of  domination.  And  now,  even  to  this 


61 

day,  bis  character,  for  the  unparalleled  perseverance  in  the 
way  of  righteousness,  Paine  himself^  after  observing,  "  Jesus 
Christ  was  born  in  a  stable;"  Paine,  the  hater  of  kings,  be- 
cause he  was  not  a  king,  and  was  never  tried  by  the  offer  of 
being  a  king;  Paine,  who  feign  would  have  been  thought  the 
prince  of  philanthropists,  and  this  I  j  udge  by  his  gross  egotism ; 
after  the  stable  slur,  (very  unbecoming  the  pen  of  a  philan- 
thropist, and  also,  a  republican^)  he  was   obliged  to  con- 
fess, "  the  first  and  last  of  these  men  (viz.    Moses  and 
Mahomet,)  were  founders  of  different  systems  of  religion* 
But    Jesus    Christ  founded    no   new   system.     He   called 
men  to  the  practice  of  moral  virtues,  and  the  belief  of  one 
God.  The  great  trait  in    his    character   is    philanthropy." 
From  whence  did  he  get  this  account  of  Jesus  Christ?  for 
he  also  saith,  and  to  immortalize  his  ignorance  let  it  be  pro- 
claimed, "  the  New  Testament!  that  is  the  new  Will,  as  if 
there  could  be  two  wills  of  the  Creator."  Stop  sir,  and  eat 
your  words;*  has  he  not  said,  "  but  Jesus  Christ  founded  no 
new  system  — he  called  men  to  the  practice  of  virtue,  and  the 
belief  of  one  GodT''  From  whence  did  he  get  the  history  of 
Jesus  Christ?  He  saith,  "the  history  of  Jesus  Christ,  is  con- 
tained in  Matthew,  Mark,  Luke,  and  John;"  is  it  so?  then 
it  was  from  Matthew,  Mark,  Luke,  and  John,  that  he  learn- 
ed the  character  of  Jesus  Christ;  to  wit,  that  "  he  founded 
no  new  system,  that  he  called  men  to  the  practice  of  moral 
virtue  and  the  belief  of  one  GodJ*''  And  pray,  was  not  this  a 
new  system,  when  he  did  this^  although  an  old  system,  re- 
newed at  the  time  he  d'id  this?  Where  is  it,  gentlemen,  that 
you  have  learned  to  talk  as  you  do?  If  there  had  been  no 
"  New  Testament,"  until  this  day,  what  must  have  been  your 
state  at  this  day?  Do  you  ever  take  a  view  of  the  old  world, 
when  the  New  Testament  was  founded?  you  judge  the  New 
Testament  by  the  priests;  are  you  wise  in  your  judgment? 
would  you  not  take  it  as  an  unjust  law,  that  would  force  you 
into  court,  and  make  you  responsible  for  a  thief,  a  murderer, 
and  an  idolater?  Now  hear  Thomas  Paine  contradict  him- 
self; but  at  the  same  time  re  member,  it  cannot  possibly  be 

•  *  Eccl.  X.  12. 


62 

**  the  New  Testament"  that  he  wrote  this  of;  what  then?  the 
creeds  of  the  priests.  To  wit,  "  as  to  the  Christian  system 
of  faith,  it  appears  to  me  as  a  species  of  atheism;  a  sort  of 
a  religious  denial  of  God."  Compare  his  two  accounts; 
which  of  the  twain  is  the  truth? 

Paine,  when  he  undertook  writing  against  the  New 
Testament  writers,  was  surely  off  his  guard  according  to 
his  following  statement:  v^z.  "  Jesus  Christ  wrote  no  ac^ 
count  of  himself,"  &c.  "  Not  a  line  of  what  is  called  the 
New  Testament  is  of  his  writing.  The  history  of  him  is  al- 
together the  work  of  other  people;^*  and  as  to  the  account 
given  of  his  resurrection,"  &c.  Ah!  this  said  "  resurrection^'* 
But,  as  he  also  has  made  an  attempt  at  the  sublime,  by 
telling  us  of  butterflies,  and  no  butterflies,  until  they  fly, 
&c.;  likewise,  all  about  the  sun,  moon,  stars,  &c.  Who  made 
them?  he  says,  "  God."  Then^  if  God  did  make  them,  **  why 
should  it  be  thought  a  thing  incredible  with  you  that  God 
should  raise  the  dead?"  Acts  v.  30.  xxvi.  8. 

Paine,  stole  from  his  "  two  witnesses,"  the  words,  "  one 
God — God,  Almighty,  the  Creator,"  &c.;  and  ridiculed 
the  resurrection  of  Jesus  Christ! — Had  Paine  stuck  to  the 
school  of  Spinoza,  Eben-ezra,  Mirabaud,  Sec.  and  not  have 
stolen  the  words  of  "  the  Bible  prophets,"  he  would  have 
been  more  consistent.  But,  when  he  undertook  his  part  of 
the  scheme  against  the  Bible,  and  then,  stole  language  yrow 
iV,  to  answer  his  purpose;  then,  ridicule  the  possibility  of 
**  the  Lord  God  of  the  holy  prophets,"  raising  the  dead^ 
and  from  whom  he  had  learned  to  write  those  words,  was 
blind  policy  in  that  Grub-steeet  philosopher. 

Did  not  Calvin  roast  Servetus  in  the  fire?  yea,  "  burnt  his 
bones  into  lime,"  for  proving,  yrow  the  B'lhle^  which  had 
taught  hiniy  that  there  is  but  one  God,  and  that  the  one 
God  is,  "  the  God  of  our  Lord  Jesus,  his  anointed  Saviour," 
to  deliver  men  from  the  powers  of  darkness,  that  they  were 
— and  are,  plunged  into. 

Who  then  are  they,  who  helped  Paine  to  write  against 
the  Bible?  priests,  in  "  the  spirit  of  antichrist."  But,  to  rc- 

•  Prov*  xxvii.  % 


63 

turn  to  my  first  proposition,  showing  the  contradictions  of 
Paine.  To  wit;  "  Jesus  Christ  did  not  write  any  thing  of 
himself."  True*  Now  observe;  "nothing  here  said,  can 
apply,  even  with  the  most  distant  disrespect,  to  the  real 
character  of  Jesus  Christ.  He  was  a  virtuous,  and  an 
amiable  man.  The  morality  that  he  preached  and  practised 
were  of  the  most  benevolent  kind;  and  though  similar  sys- 
tems of  morality  had  been  preached  by  Confucius,'*^  and  by 
some  of  the  Greek  philosophers  many  years  before,f  by  the 
Quakers  since,J  and  by  many  good  men  in  all  ages,  it  has 
not  been  exceeded  by  any."  Did  any  ever  equal  it?  if  he 
could  have  done  it,  he  would  have  given  an  example.  It  is 
not  for  men  that  I  am  contending,  either  the  righteous, 
or  the  unrighteous;  but,  the  character  of  my  God  to  men, 
exemplified  in  his  image,  the  only  one  that  did  abide  in 
righteousness,  "the  first,  and  the  last;"  whose  recorded 
language  is,  "  Jehovah!  what  is  man  that  thou  art  mindful 
of  him?  or  the  Son  of  man,  that  thou  visitest  him?"  This 
is  the  man,  who  has  taught  me  how  to  worship  his  God,  and 
my  God. 

Paine  saith,  "  I  recollect  not  a  single  passage  in  all  the 
writings  ascribed  to  the  men  called  apostles,  that  convey 
any  idea  of  what  God  is."  No!  Acts  iv.  24.  xvii.  23 — 29. 
&c.  &c.  Is  this  "  a  species  of  atheism?"  is  this  "  a  sort  of 
religious  denial  of  God?"  Again;  "  had  it  been  the  object  or 
the  intention  of  Jesus  Christ  to  establish  a  new  religion,^ 

♦  Confucius  took  it  from  thfc  law  of  God,  by  Moses;  therefore,  by  a 
revelation  of  the  character  of  Jehovah. 

f  To  the  Greek  philosophers  we  are  indebted  for  "the  doctrines  of  de- 
mons" or  "devils:"  witness  the  sacrifice  of  two  of  them,  whose  names 
are  most  noted  b>  the  modern  philosophers;  viz.  Plato  and  Socrates;  the 
one  performed  the  charge  of  the  other  at  his  death,  viz.  that  he  should 
offer  a  cock  for  him,  to  a  dead  man,  whom  they  had  exalted  to  the  rank 
of  a  superior  demon,  or  devil,  in  the  canon  of  their  saints. 

J  Who  toe  k  it  from  the  writings  from  whence  Paine  took  his  panegyric, 
and  then  abused  the  book;  yet,  in  one  sense  he  was  honest,  not  using  the 
cant  phrase,  "  written  word" — query,  from  which  of  the  sects  did  Swe- 
denborg  borrow  this  cant  phrase? 

§  Who  taught  him  to  suppose  that  he  came  to  establish  a  new  religion? 
No;  but  he  sealed  by  his  blood  the  first  religion.  Gen.  iii,  15» 

He  s^th,  "  Age  of  Reason,"  part  II.  page  27. 

"  The  eating  an  apple,  the  kick  and  the  bite,'* 
Here,  Antichrist's  "  apple,**  to  T.  P.  was  night. 


64 

he  would  undoubtedly  have  written  the  system  himseff,  or 
procured  it  to  be  written  in  his  life  time.  But  there  is  no 
publication  extant  authenticated  with  his  name." 

Where  did  that  blind  man  learn  to  panegyrize  the  charac- 
ter of  "  Jesus  Christ  the  righteous,"  who  "  wrote  nothing  of 
himself?"  from  "  the  New  Testament  writers,"  who,  he  has 
laid  it  down  as  a  rule  to  go  by,  were  the  greatest  liars  and 
deceivers  yet  known  among  men!  and  if  Paine,  (who  has  in 
his  writings,  panegyrized  his  own  tender  mercies,)*  could 
have  traced  the  least  shadow,  that  ever  he  had  written  any 
thing  of  himself,!  his  book  would  have  rung  with  it.  No  sirs! 
a  modest  man,  will  not  write  his  own  praises.  Jesus  left  this 
to  his  companions  and  beholders.  Could  "  hypocrites  and 
deceivers"  have  written  thecharacter  of  Jesus  Christ,  as  it  is 
written?  A  character,  that  will  yet  be,  the  illuminator  of  the 
world  of  darkened  men. 

That  boasting  apostle  of  "  the  Rights  of  Man"—"  liberty 
and  equality;"  has  observed,  "  it  is  somewhat  curious,  that 
the  three  persons  whose  names  are  most  universally  re- 
corded, were  of  very  obscure  parentage.  Moses  was  a 
foundling,  Jesus  Christ  was  born  in  a  stable,  and  Mahomet 
was  a  mule  driver."  And  what  was  Paine?  "  a  stay-maker 
for  women,"  whose  pride,  led  him  to  expect,  that  he  would 
overthrow  the  Bible!  Unfeeling  beast!  how  come  Moses  to 
be  "  a  foundling?"  Why  was  the  family  of  David  so  low, 
that  his  son  was  "  born  in  a  stable?"  Didst  thou  not  read, 
that  the  king  of  Israel  was  also  taken  from  the  sheep-fold. 
1  Sam.  xvi.  11.  But,  where  art  thou?  what!  silent?  yea — 
beggars  and  kings,  mule  driver  and  stay-maker,  returned  to 
the  dust? 

The  heir  of  the  house  of  David,  was  born  in  subjected 
obscurity;  but,  he  is  exalted,  who  raised  up  the  tabernacle  of 
David,:|:  even  the  law  of  his  God,  that  had  fallen  down 
among  the  wicked;  in  this  he  shines,  "  But  how  \vas  Jesus 

•  See  his  self  praises,  mixed  througji  the  pages  of  his  writings.  He  has 
described  himself  as  a  merciful  man  But  could  a  merciful  man  have  been 
the  companion  of  Marat  and  Roberspierre? 

t  See  page  70, 

X  Ps.  cxix.  126.  Mat.  XV.  3—6. 1  Sam.  xxii.  3,  4.  Exo.  xx.  12.  ^  Acts 
XV.  16,  17.  Amos  ix.  12.  Eph.  i.  1— 4c 


65 

Christ  to  make  any  thing  known  to  all  nations^   He  could 
sptak  but  one  language,  which  was  Hebrew." 

Here^  Paine  has  exposed  his  ignorance  to  a  great  degree; 
for  it  may  be  easily  proved,  that  the  Jews,  at  that  time^  did 
not  use  the  Hebrew  tongue  as  the  vernacular  language  of 
the  country;  and  the  Greeks  and  Romans  could  understand 
hin.  and  the  apostles  as  plain  as  his  own  people  could;  not 
but  that  he  also  sp-ke  the  pure  ancient  tongue  of  his  fathers.* 
And  moreover,  it  is  evident,  by  his  ozvn  confession^  that  he 
had  spoken  to  Paine,  who  could  not  read  either  Hebrew  or 
Gret  k;  therefore  it  was  in  plain  English;  to  wit,  "  there  is 
but  one  God;"  also,  how  could  he  have  delineated  the  cha- 
racter of  **ihe  man  Christ  Jesus,"  if  it  had  been  in  Hebrew? 
here,  put  both  together,  then  say,  will  it  not  hold  good  as  a 
universal  language,  in  all  languages?  Let  us  for  a  moment 
think,  this  universal  language  adopted  by  the  Hindoos;  how 
long  then  will  the  worship  of  Mo/och  continue? 

O!  when  this  cometh  to  pass,  how  then  must  the  united 
voice  of  that  people,  cry  out  shame  to  the  nation,  from 
whence  "the  Book"  i.s  promulgated  to  them?  who,  instead 
of  weeping  over  their  blind  fathers,  exacted  a  taac,  that  they 
might  be  permitted  to  assemble  at  the  nasty  annual  jubilee, 
and  like  swine,  wallow  in  filth,  to  the  honour  of  their  ugly, 
horrid  god! 

Whv  did  not  the  late  Buchanan,  on  his  return,  cry  like  a 
lion,  shame — shame  to  your  '•'  church  and  state?"  What!  a 
heart  that  went  to  hunt  out  trash,  to  prove  the  trinity  l>tf 
heathenism,  "  an  honest  heart?"  Baal,  cry,  shame  to  B*aal? 
No;  "  a  house  divided  against  itself,  cannot  stand."  And, 
to  keep  it  up,  from  thence  he  returned,  bringing  back  with 
him  a  heart  full  of  ht-aihen  filth,  which  chaos,  he  reduced  to 
trinity  form,  and  pompously  stiled  it  "  Star  in  the  East!" 
Buchanan,  however,  was  made  the  instrument  (for  God 
has  made  these  men  his  instruments,  as  well  as  Pharaoh, 
Paine,  &c.)  of  providing  an  account  of  a  historical  memento^ 
viz.  the  ancient  sculptile  at  the  caves  of  Elephanta,  in  an 
island  near  Bombay;  "  formed  of  one  body  and  three  faces;" 

*  Acts  xxvi.  14. 
I 


66 

atid  though  he  tried  every  way  to  come  at  the  knowledge  of" 
bf  its  origin;  yet,  even  the  Brahmins  could  give  him  no 
account  of  it.  That  it  was  not  made  for  an  object  of  worship, 
is  evident,  not  having  the  least  vestige  that  ever  worship 
was  paid  to  it;  every  thing  of  the  kind  has  always  left  its 
Xnark  that  it  had  been  made  for  that  purpose.  If  it  was  made 
since  the  days  of  Jesus  Christ,  some  account  would  yet  re- 
main of  it;  and  if  it  was  set  up  for  "  Brahma,  Vishnoo,  and 
the  mother  of  Vishnoo,"  (who  must  surely  have  had  a  mother, 
as  there  is  evidently  a  female  in  the  trinity  of  the  Hindoos,) 
their  Brahmins  could  certainly  have  given  some  account 
of  it.  Hence  it  is  evident,  that  their  trinity  was  after  it,  and 
that  it  has  nothing  to  do  with  their  trinity,  for  there  is 
no  woman  in  it;  also,  it  is  not  a  trinity,  but  a  quartermty^ 
*'  one  body  and  three  JacesJ'^ 

Brahma,  the  chief  god  of  the  Hindoos,  originated  from 
Abraham,  whose  history,  by  tradition,  travelled  far — Vish- 
noo, Isaac,  and  his  mother,  Sarah;  the  latter  person,  Buchanan 
mistook  for  his  "  third"  '*  god  the  holy  ghost." 

Isaac,  was  a  peculiar  son;  the  son  of  promise,  and  his 
father  was  commanded  to  offer  him  up  as  a  burnt- offering. 
All  these  things,  by  tradition  corrupted^  for  the  Hebrews 
only  had  the  oracles  of  God,  (as  it  respects  their  own  family) 
committed  to  them,  (Rom.  iii.  1,  2.)  in  process  of  time, 
the  heathen,  through  the  ignorance  that  was  in  them, 
having  lost  the  sense  of  the  history,  they  worshipped  Abra- 
ham, Isaac,  and  Sarah,  the  wife  of  Abraham,  and  mother  of 
Isaat:;  and,  in  the  extreme  ignorance,  as  it  advanced,  they 
offered  up  a  xvilling  Isaac,  as  Abraham  had  done.  This  was 
the  root  of  the  willing  human  sacrifices  of  that  part  of  one 
of  *'the  families  of  the  earth,"  now  called  Hindoos. 

Buchanan  saith,  *"  the  Hindoos  assign  to  those  works" 
(at  the  caves  of  Elephanta)  "  an-immense  antiquity,  and  at- 
tribute the  workmanship  to  the  gods."  To  what  gods?  to 
Brahma,  Vishnoo,  and  his  mother?  surely  not,  otherwise 
they  would  honour  the  workmansljip;  but  they  pay  no  atten- 
tion to  it;  they  know  no  trace,  no  vestige  of  it;  hence  it  was 
not  set  up  as  a  figure  of  the  trinity  of  Hindostan;  and  the 
gods,  who,  they  say  made  it,  were    before  their    trinity* 


67 

Buchanan  could  not  have  supposed  that  his  trinity  made  it 
though  he  has  adorned  his  "  Star  in  the  East"  from  it;  what 
then  does  it  signify?  and  who  made  it? 

You  will  observe,  by  the  account  given  of  its  figure,  that 
it  was  made,  not  to  signify  three^  but  four;  if  one  of  its  faces 
was  that  of  a  woman,  from  the  other  two^  and  the  body^  the 
papist  doctors  of  divinity  might  also  find  trinity  and  the 
Virgin  Mary,  but  it  is  perfec4:ly  of  the  masculine  gender. 

From  written  records,  found  among  the  Hindoos,  it  is 
evident,  that  Noah,  and  his  three  sons,  were  represented 
by  this  ancient  hieroglyphic;  a  memento,  that  God  had 
covenanted  with  them,  that  he  would  no  more  destroy  the 
children  of  the  one  root,*  signified  by  the  body,  and  the 
three  f^wa/ faces,  signify  his  three  sons,  Shem,  Ham,Japath. 
That  trinity  doctor,  who  saw  it,  has  written,  that  it  has 
one  body,  and  three  equal  faces;  then  it  is  a  quatermty;  and 
that  each  of  the  faces  of  the  Triad  (i.  e.  three  of  the  four; 
O  rare  doctors  of  divinity,  sooner  than  quit  the  '*  Triad, 
Trine,  and  Triune,"  they  will  spout  nonsense;  but  this  also 
he  might  have  escaped,  if  it  had  popped  into  his  trinity 
making  mind;  to  wit,  by  saying,  the  body  signified  *'  the 
essence;")  but  to  return;  *'  each  of  the  faces  of  the  Triad  is 
about  five  feet  in  length."  Then,  they  are  "  co-equal"  at 
least.  Acts  xvii.  26. 

It  is  well  known,  that  the  inundations  of  water  in  the  East 
Indies,  at  certain  times,  are  very  terrific,  and  there  is  a 
strong^  reason  to  believe,  that  by  their  travelling  from  the 
east,  the  ark  rested  in 'that  part  of  the  world.  When  they 
came  out  of  the  ark,  the  earth  was  then  dry;  but,  in  process 
of  time,  a  very  great  inundation  alarming  them,  the  greatest 
part  left  the  east,  (the  minds  of  some  being  made  strong  to 
continue),  and  travelled  westward;  Gen.  xi.  2.  Then,  "  they 
were  of  one  lip,  of  one  words,"  and  no  idolatry  among  them. 
According  to  the  foregoing  statement,  how  otherwise  can 
it  be  accounted  for,  that  they  have  no  ■written  record  of  the 
family  of  Abraham,  and  yet  a  full  one  of  Noah,  Shem,  Ham, 
and  Japath?  See  Asiatic  Researches,  vol.  iii.  p.  465.  Why 

♦Gen.ix.  l-ir. 


68        ' 

should  not  the  Padma-puran  also  say  something  of  Abra- 
ham? The  truth  is,  though  the  Brahmins  have  the  ancient 
written  record,  which  witnesseth  to  the  memento^  yet,  as  to 
historical  fact,  they  know  as  much  of  the  one  as  the  other, 
not  having  received  any  farther  written  history  to  their  most 
ancient  record.  All  idolatry  sprung  out  of  oral  tradition; 
written  record,  from  the  first,  kept  the  memento;  hence  it 
could  not  be  polluted  by  idolatry;  known  at  the  time,  and  a 
record  of  it,  there  was  none  to  sow  any  root,  to  worship  it. 
All  idolatrous  worship,  first  had  a  beginner  to  it;  and 
this^  not  from  written  record,  but  from  oral  tradition.   And 
all  the  abominations  even  now  among  us,  are  not  from  the 
Bible,  but  from  abominable  heathen  tradition^  and  the  Jews 
are  as  gross  in  it  as  the  Gentiles.  The  Hebrews,  having 
written  record,  the  names  of  their  fathers  they  could  not 
pollute;  and  when  they  fell  into  their  gross  idolatry,  it  was 
always  in  the  names  of  the  gods  of  the  heathen.  They  could  < 
not  bear  the  temple  at  those  times,  because  it  was  destitute 
of  Baal;  they  shunned  it;  hence  the  complaint,  "  they  have 
forsaken  me;"  and  hence  also,  it  stood  by  itself;  written  re- 
cord preserved  it;  neither  does  it  appear,  in  the  midst  of  all 
their  idolatry,  that  they  ever  dared  to  erect  any  of  their 
abominations  in  it,  though  often  torn,  robbed,  and  despoiled, 
until  the  horrible  reign  of  Manassah;  which  great  iniquity, 
brought  quickly  the  captivJty  of  Judah,  and  the  destruction 
of  that  house,  which  had   never  been   polluted  before.  2 
Kings  xxi,  xxii.  Jer.  vii.  30.  Jeroboam,  the  son  of  Nebat, 
did  not  worship  Baal;  Baal,  was  brought  in  by  the  wife  of 
Ahab;  they  offered  human  sacrifices  to  Baal;  and  the  priests 
of  Baal,  cut  theirselves,  and  cried  out  as  men  mourning 
for  the  dead.  Lev.  xix.  28.  &c.  Therefore,  the  root    of 
Baal,  originated    in  the    dead* — and    the  rtiournings  and 
screamings  prove  it.  And  although  Baal  had  his  temple,  the 
multitude  assembled  for  mourning  in  the  field;  Gen.  iv.  8. 
and  his  image,  I  have  no  doubt,  was  that  of  a  man,  stream- 
ing with  blood.  And  though  they  (the  heathen,  from  whom 
the  Jews  took  it,)  knew  not  how  to  trace  the  origin,  (neither 

*  Ps.  cvi.  28.    . 


69 

can  the  Hindoos  trace  the  origin  of  their  doings,)  I  have 
also,  no  doubt,  according  to  several  intimations  in  the  Bible, 
that  his  root  was,  the  first  man  that  was  murdered.  "  The 
son  of  Hinnom,"  who  he  was,  is  not  known;  but  from  him, 
the  human  sacrifices  originated  in  the  land  of  Canaan. 

Paine  saith,  "  it  is  only  in  the  creation  that  all  our  ideas 
and  conceptions  of  a  u-ord  of  God  can  unite."  This  was  very 
unbecoming  in  Paine,  who  leahned  to  prattle  morality,  yea, 
also,  even  the  best  of  his  politics  from  the  Bible. 

"  The  creation  speaketh  an  universal  language."  Here 
again,  Jijftstolc  his  speech  from  the  Bible.  But,  if  creation 
speaketh  a  universal  language,  where  was  the  necessity  for 
his  writing  "  Common  Sense,"  and  *'  Rights  of  Man?"  He 
has  railed  at  the  priests  for  abusing  "  reason,"  and  with  great 
cause  for  it;  then  in  the  height  of  his  own  pride^  took  up 
their  trade,  and  railed  at  the  speech  of  the  very  Book,  from 
whence  he  learned  to  say,  "  there  is  but  one  God!" 

'*  Speech" — thou  foolish  mortal — silly  philosopher;,can  all 
creation  tell  me,  that  I  shall  exist,  a  conscious,  reasonable 
being?  That  I  shall  know,  **  it  is  I  myself?"  Where  then  do 
I  find  the  word  of  God,  that  assures  me  of  this  glad  tidings? 
In  the  Old  Testament,  through  "  the  hidden  ages,"  openly 
manifested,  and  confirmed  in  the  New,  by  the  resurrection 
of  Jesus  Christ,  'Mhe  first  begotten  of  the  dead  — the  first 
born  of  every  creature." 

Paine  saith,  "  it  is  only  in  creation  that  all  our  ideas  and 
conceptions  of  a  word  of  God  can  unite."  Does  it  speak  life 
to  "  mortal  man?"  What  was  it  that  made  some  of  the 
ancient  philosophers  fabricate  a  metempsychosis,  even  into 
the  body  of  a  flea?  To  mitigate  the  horrors  of  death. 

From  whence  Plato's  devils,  i.  e.  what  are  called  "  im- 
mortal souls?"  from  the  same  root. 

Why  do  some  of  the  modern  philosophers,  please  their- 
selves  with  an  idea  of  existence,  though  it  should  be  by 
merely  becoming  "  a  cabbage?"  from  the  same  root.  Am 
I  a  flea?  is  my  soul  immortal?  (what  careth  it  then  for  me?^^ 

*  Montesquieu,  a  scholar  of  this  ancient  "  vain  philosophy,"  saith,  "  if 
the  immortality  of  the  soul  be  a  delusion,  I  should  be  sorry  not  to  believe 
in  it.  I  am  delighted  in  believing  that  I  am  as  immortal  as  God  himself." 


TO 
am  I  "  a  cabbage?"  Do  any  of  those  dogmas  say,  "  it  is  I, 

O  death — thou  '*  king  of  terrors,"  how  awful  art  thou  to 
^'"mortal  man!'''*  And  to  use  Paine's  words,  that  '^creation  is 
a  word  of  God,"  they  are  well  adapted  to  death.  To  wit, 
deaths  *'  is  an  ever  existing  original,  which  every  man  can 
"read.  It  cannot  be  forged;  it  cannot  be  counterfeited;  it 
"  cannot  be  lost;  it  cannot  be  altered;  it  cannot  be  suppressed. 
"  It  does  not  depend  upon  the  will  of  man  whether  it  shall 
*'  be  published  or  not;  it  publishes  itself  from  one  end  of  the 
"  earth  to  the  other." 

f  Note.  See  page  64.  "  But  granting  the  grammatical  right 
that  Moses  might  speak  of  himself  in  the  third  person,  be- 
cause any  man  may  speak  of  himself  in  that  manner,  it  can- 
not be  admitted  as  a  fact  in  those  books,  that  it  is  Moses 
who  speaks,  without  rendering  Moses  truly  ridiculous  and 
absurd.  For  example,  Num.  chap.  xii.  verse  3.  Now  the  man 
Moses  was  very  meek,  above  all  fhe  men  -which  were  on  the 
face  of  the  earth,''''  For  this  he  lashes  Moses  in  the  following 
words;  "  if  Moses  said  this  of  himself,  instead  of  being  the 
meekest  of  men,  he  was  one  of  the  most  vain  and  arrogant 
of  coxcombs;  and  the  advocates  of  those  Books  may  now 
take  which  side  they  please,  for  both  sides  are  against  them. 
If  Moses  was  not  the  author,  the  Books  are  without  authority; 
and  if  he  was  the  author,  the  author  is  without  credit;  be- 
cause to  boast  of  meekness,  is  the  reverse  of  meekness, 
and  is  a  lie  'in  sentiment.'*''  "  Age  of  Reason,"  part  II.  Here^ 
Paine  was  outrageously  mad  at  Moses,  and  for  this  reason 
was  determined  to  take  vengeance  on  the  Books.  To  this 
assault  on  the  Books,  and  battery  on  the  meekness  of  Moses, 
we  can  retort,  and  say,  did  Paine,  the  companion  of  Marat 
and  Roberspierre^  see  his  own  "  coxcomb"  face,  when  he 
wrote  as  follows:  to  wit;  "  that  the  moral  duty  of  man  con- 
sists in  imitating   the  moral  goodness  and   beneficence  of 

Arrogant  philosopher  of  the  school  of  Plato.  Far  different  is  the  language 
of  the  humble  Bible  saint;  who,  (a^  it  is  written,  "  I  have  made  thee  a 
a  father  of  many  nations")  is  the  father  of  us  all,  in  the  sight  of  hiin  in 
whom  he  believed.  Did  he  say,  "I  am  as  immortal  as  God  himself?"  No 
—hear  the  language  of  Abraham.  "  I  have  taken  upon  me  to  speak  to  the 
Lord,  which  am  but  dust  and  ashes."  Gen.  xviii.  27.  ThonMon's  transi- 
tion. Rom.  iv.  16,  17. 


71 

God^  manifested  in  the  creation  towards  his  creatures." 
Why  then  did  he,  after  reading  what  he  calls  the  word  of 
God,  go  to  France,  a  people  of  a  strange  speech  to  him,  and 
assist  in  the  rebellion?  Again.  "  That  seeing  as  we  daily  do 
the  goodness  of  God  to  all  men."  Then,  why  go  to  a  strange 
country  to  teach  them  something  which  they  could  not  of 
themselves  find  out  in  this  Book,  by  which  he  says  he  was 
taught?  Again.  "  It  is  an  example  calling  upon  all  men  to 
practise  the  same  towards  each  other."  Did  he  talk  thus  in 
the  national  assembly?  Did  he  stand  between  his  own  and 
the  king's  party,  calmly  advise,  and  strive  to  unite  them,  by 
calling  upon  them  to  look  at  the  creation?  No:  and  a  merci- 
ful man,  and  a  stranger  in  that  country,  could  not  possibly 
have  joined  himself  to  those  assemblies.  Again. "' And  conse- 
quently that  every  thing  of  persecution  and  revenge,  between" 
roan  and  man:"  what  could  he  have  expected  would  be  in 
France?  to  wit,  but  *'  persecution  between  man  and  man."^ 
Again.  "  And  every  thing  of  cruelty  to  animals."  This  is 
Bib/e,\  and  not  creation:  for  surely,  all  unclean  animals  de- 
vour those  that  are  clea7i^  and  if  dogs  cannot  find  this  to  feed 
upon,  they  will  tear  and  devour  one  another;  witness  the 
wolf — witness  the  antichrist,  after  the  priests  had  subjected 
kings  and  subjects  under  their  domination;  then,  O  how  they 
tore  and  devoured  one  another!  and  if  Paine  had  a  favourite 
dog,  his  life  would  have  been  precious  in  his  sight,  and  he 
would  have  mourned  for  his  death;  yet,  to  have  heard  of 
the  murder  of  thousands  upon  thousands  of  his  own  country- 
men, opposed  to  his  party'in  a  civil  war,  at  this  he  would 
have  rejoiced;  but  his  "  Prospects  on  Rubicon,"  were  false 
prophecy.  "  But  above  all,  I  defend  the  cause  of  humanity. ":(■ 
O  thou  big  mouth — great  /,  T.  Paine.  Even  in  his  "  Rea- 
sons for  preserving  the  life  of  Louis  Capet,  as  delivered  to 
the  National  Convention,"  his  great  pride  is  most  glaring; 
and,  like  Anthony,  he  knew  that  which  he  uttered  was  cal- 
culated to  blow  up  the  malice  of  the  party.  "  Brutus,  is  an 
honourable  man,"  was  to  procure  him  the  name  among  the 
nations,  *'  the  merciful  man;"  and  Louis,  is  a  runaway 
scoundrel,  to  provoke  the  mob. 

*  Prov.  xxvi.  16—28.  t  'Pros.  xii.  10. 

4  ••  Prospects  on  the  Rubicon." 


Paine  knew,  that  the  death  of  Louis  was  certain,  he  made 
his  speech  accordingly, — to  gain  praise  on  both  sides. 

We  will  contrast  the  mercy  of  his  "  coxcomb"  face,  with 
the  meekness  of  Moses. — Moses,  surely,  was  the  meekest 
man,  as  the  political  leader,  and  head  of  a  people,  that  ever 
was  on  the  face  of  the  earth.  What  man,  having  the  power 
that  was  offered  to  Moses,  would  have  refused  it,  praved  for 
his  enemies,  and  borne  their  murmeringsand  insults  as  Moses 
did.*  Num.  xvi.  And  Moses  was  very  wroth,f  or  grieved 
at  the  hardness  of  their  heart,  and  said  unto  Jehovah,  (i.  e, 
appealed  to  his  God  for  the  innocency  of  his  hands,)  Respect 
not  thou  their  offering,  (see  verse  23 — 35.)  I  have  not  taken 
one  ass  from  them^\  neither  have  I  hurt  one  of  them. 

What  man,  I  say,  would  bear  that  which  Moses  did? 
Would  Paine  have  borne  it?  Paine,  who  would  have  shouted 
triumphantly,  had  France  been  permitted  to  carry  her  arras 
into  the  bosom  of  his  own  country,  and  washed  their  feet  in 
the  blood  of  his  own  countrymen;  then^  set  up  his  ''  cox- 
comb" face,  as  citoyen  protector,  and  made  him,  Oliver 
the  second. 

That  silly  writer,  in  his  "  Agfe  of  Reason,"  has  said,  "  the 
greatest  part  of  the  other  ancient  Books,  are  works  of  genius; 
of  which  kind  are  those  ascribed  to  Homer,  Plato,  to  Aris- 
totle, to  Demosthenes,  to  Cicero,  &c.  Here  again  the  author 
is  not  essential  in  the  credit  we  give  to  any  of  those  works; 
for  as  works  .of  genius  they  would  have  the  same  merit  they 
have  now,  were  they  anonymous.  Nobody  believes  the  Tro- 
jan story  as  related  by  Homer,  to  be  true,§  for  it  is  the  poet 

*  Deut.  ix.  13,  14.  (Mat,  iii.  7—10.)  Exo.  xvii.  4.  John  x.  31—33.  Num. 
xvi  3. 

\  Mark  iii.  5.  See  Num.  xii.,  this  was  before  chap.  xvi.  See  the  same 
circumstances.  Mark,  chap,  i  and  ii. 

X  Here^  Paine  might  have  stolen  politics,  as  he  did  from  1  Sam.  viii. 

§  Who  is  *'  nobody?"  did  not  the  more  modern  Greeks  believe  it?  from 
whence  sprung  the  temple  of  Venus,  human  sacrifices  to  appease  the 
manes  of  the  dead,  and  the  more  modern  Greeks  "doctrines  of  demons?" 
Can  any  tell  vv^ho  Homer  w^as?  no,  even  the  Greeks  theirselves  did  not 
know.  Homer,  so  called,  was  oral  traaition,  heard  from  the  written  record, 
and  then  corrupted,  and  even  the  heel  of  Paris,  the  only  vulnerable  part 
of  him,  according  to  the  poem,  had  its  root  in  Gen.  iii.  15.  Vulcan,  Tu- 
bal-Cain;  Noah,  Saturn;  Jupiter,  Shem;   Pluto,  Ham;  Neptune,  Japath; 


73 

only  that  is  admired,  and  the  merit  of  the  poet  will  remaiti 
though  the  story  be  fabulous." 

Is  this  sound  reasoning?  On  what  principle  can  this  prove 
Moses  a  liar?  Is  not  the  living  nation  a  witness  to  the  truth 
of  their  own  records?  Do  those  records  flatter  them?  Do 
they  not  evidently  bear  witness  to  all  their  gross  wicked- 
ness, from  first,  to  the  coming  in  of  the  New  Testament,  or 
second  witness?  How  came  it  that  they  did  not  alter  their 
records,  bearing  witness  to  all  their  national  abominations? 
they  had  the  Books  in  their  own  keeping;  why  then  not  alter 
them  as  Josephus  did?  Even  from  the  calf  in  the  wilderness, 
to  cover  the  iniquity  of  his  nation,  he  has  grossly  perverted 
thetruth.  To  wit;  on  Exo.  xxxii.  he  saith;  "and  they  prayed 
to  God  that  he  would  favourably  receive  Moses  in  his  con- 
versing with  him;  and  bestow  some  such  gift  upon  them  by 
which  they  might  live  well.  They  also  lived  more  plentifully 
as  to  their  diet;  and  put  on  their  children  more  ornamental 
and  decent  clothing  than  they  usually  wore.  So  they  passed 
two  days  in  this  way  of  feasting;*  but  on  the  third  day,  be- 

Achilles,    Barak;    Deborahy    j?If/neri||j|Judges    iv.    4 — 9.    Agamemnon, 
Jephtha.  Judges  xi.  30 — 40.  Hector,  Sampson.  Judges  xvi.  28 — 30. 

•*  Hector  o'er  all  an  iron  tempest  spreads, 

*'  Th'  impending  storm  will  break  upon  our  heads.'* 

Ogilby's  version  of  the  17th  Fiiad. 
The  prophet  Elijah,  during  the  long  famine,  resided  with  a  widow  at 
Zarepliath.  [Heb.  xiii.  2.  Gen.  xx.  7-]  Her  son,  appears  to  have  been  a 
young  child.  By  her  saying  "  I  know  by  this,''*  (viz.  the  restoring  of  him  to 
life)  **  Tlie  word  of  Jehovah  in  thy  mouth  is  truth;"  it  is  evidenty  that  he 
had  been  relating  things  to  her,  of  which  she  doubted,  notwithstanding 
the  first  miracle.  1  Kings  xvii.  17 — 24.  As  her  son  grew,  of  those  things 
she  informed  him  from  her  memory;  they  verbally  spread;  and,  by  time, 
losing  the  sense,  the  poets  of  genius  called  it  **  blind,"  and,  suiting  the 
history  to  their  fancy,  and  the  ignorance  of  the  times,  in  poetic  measure 
dressed  all  up  in  fable  stories  of  their  own  country  exploits;  and  to  suit 
the  drama,  invented  "the  city  Troy."  Thus,  even  the  corrupt  traditions, 
called  '*  Homer,"  are  an  ancient,  though  dark  witness  to  the  historial 
facts  recorded  in  the  Bible.  See  the  vile  fables  of  Milton,  in  the  very 
face  of  the  Bible.  Then,  what  could  not  the  ancient  poets  do  Jroifi 
oral? 

*  Josephus,  wrote  out  o{ pride,  and  cloaked  all  their  iniquity:  such  is  the 
short  sight  of  haughty  men;  for  he  surely  did  not  suppose  that  the  He- 
brew  oracles  nrtust  fall  into  the  hands  of  the  Gentiles;  and  I  apprehend, 

K 


74 

fore  the  sun  was  up,  a  cloud  spread  itself  over  the  whole 
camp  of  the  Hebrews,  such  a  one  as  none  had  before  seen, 
and  encompassed  the  place  where  they  had  pitched  their 
tentsj  and  while  all  the  rest  of  the  air  was  clear,  there  came 
strong  winds,  that  raised  up  large  showers  of  rain,  which 
became  a  mighty  tempest.  There  was  also  such  lightnings 
as  was  terrible  to  those  that  saw  it;  and  thunder  with  its 
thunder-bolts  were  sent  down,  and  declared  God  to  be  pre- 
sent in  a  gracious  way  to  such  as  Moses  desired  he  should 
be  gracious.  Now  as  to  these  matters,  every  one  of  my 
readers  may  think  as  he  pleases;  but  I  am  under  a  necessity 
of  relating  this  history  as  it  is  described  in  the  Sacred 
Books.  This  sight,  and  the  amazing  sound  that  came  to 
their  ears,  disturbed  the  Hebrews  lo  a  prodigious  degree, 
for  they  were  not  such  as  they  were  accustomed  to;  and 
then  the  rumour  that  was  spread  abroad,  how  God  fre- 
quented that  mountain,  greatly  astonished  their  minds,  so 
they  sorrowfully  contained  themselves  within  their  tents, 
as  both  supposing  Moses  to  be  destroyed  by  the  divine 
wrath,  and  expecting  the  likg^estruction  for  themselves." 

"  When  they  were  underTnese  apprehensions,  Moses  ap- 
peared as  joyful,  and  greatly  exalted.  When  they  saw  him, 
they  were  freed  from  their  fear,  and  admitted  of  more  com- 
fortable hopes  as  to  what  was  to  come,"  &c.  Not  a  word 
about  the  calf,  &c. 

I  say,  why  could  they  not  have  altered  their  records  as  that 
proud  priest  has  evidently  done?  is  there  any  thing  to  their 
credit  in  those  faithfully  written  books?  Is  it  because  they 
speak  the  truth,  though  horrible^  that  they  should  be  n  jected? 
Why  did  the  faithful  recorders  of  the  nation,  from  age  to 
8g^»  g^ve  the  abominable  description  of  their  nation,  of 
which  those  records  are  the  joint  witness?  For  what,  or  how 
have  they  been  kept  without  alteration?  God  has  kept  them, 
and  also  has  kept  them  as  a  witness  to  them;  and  they  could 

that  he  even  did  not  know  of  the  Septuagmjint  version.  However,  he  was 
obliged  to  give  a  just  account  of  the  wars,  (^and  to  denrionstrate,  that 
Herod  was  a  descendant  of  Esau.)  If  a  Gentile  had  written  the  account, 
the  Jews  would  have  said,  it  is  false,  and  also,  the  Gentile  opposers  of 
the  Bible.  In  this,  tlie  band  of  God  is  seen. 


75 

as  easily  Have  altered  them,  as  they  could  have  emptied  the 
ocean.  Therefore,  no  ihanks  to  them  for  the  state  that  they 
have  been  preserved  in,  and  they  had  pride  enough  to  have 
altered  one  part,  and  suppressed  another,  had  it  been  in 
their  power* 

To  what  purpose  were  they  written  so  faithfully?  As  a 
just  description  of  abominable,  filthy  man,  and  his  total  de- 
struction, if  there  was  no  Gc^d;  that  it  is  impossible  that  man 
could  have  existed,  xvithout  a  revelation.  Yea,  in  the  most 
dark  places  of  the  earth,  there  are  traces  of  revelation.  And 
Paine,  without  the  Bible,  could  no  more  have  said,  there  is 
but  one  God,  and  drawn  up  a  system  of  morality,  then  he 
could  have  made  the  moon. 

Has  Moses,  flattered  his  nation?  has  he  confined  the  good- 
ness of  God  to  them  only?  No,  but  it  is  published  to  all  na- 
tions. What  puerile  foolishness  Paine  was  guilty  of,  when 
he  undertook  to  prove  the  Bible  anonymous?  *'  This  is  with- 
out date!  that  has  no  author  for  it!"  was  he  not  a  fool?  what 
history,  whatever,  has  the  real  author  to  it?  is  not  every  au- 
thor more  or  less  a  compiler  from  documents,  and  ancient 
records,  and  a  vast  deal,  even  from  tradition?  But,  the  Jews 
are  a  living"  witness  to  their  own  historians.  Are  they  not 
every  where  the  keepers  thereof?  and  are  not  these  records, 
to  their  own  "  shame,  and  everlasting  contempt?" 

What  kind  of  argument  is  that  which  he  has  used  in  his 
"  Age  of  Reason,"  to  wit,  that  the  name  of  a  place  (he  says,) 
in  the  days  of  Abraham,  (Gen.  xiv.  14.)  proves  the  history 
could  not  have  been  Written  until  at  least  the  days  of  the 
Judges,  because  the  tribe  of  Dan  "  called  the  city  Laish, 
Dan,  after  the  name  of  their  father  Dan?"  Judges  xviii.  29. 
The  word  Dan,  signifieth  "judgment,  or,  he  that  judges." 
Would  it  not  be  as  rational  to  say,  that  Dan  did  not  exist 
until  the  time  of  the  history  of  the  Judges? — that  he  was  not 
born,  when  "  Rachael  said,  God  hath  judged  me,*  and  hath 
also  heard  my  voice,  and  hath  given  me  a  son.  Therefore, 
she  called  his  name  DanP'*  '*  that  is,  judging."  They  judged 
the  city  Laish;  i.  e.  *'  a  Lion;"  the  root  of  which  name,  had 

♦  Gen.  XXX.  1.  chap.  xxxv.  16—19. 


76 

its  rise  from  some  bloody  warrior;  therefore,  it  was  "  blood 
for  blood;"  (the  whole  earth,  at  that  time,  was  soaked  with 
it;)  and  they  called  it  judgment,  after  the  name  of  their  father 
Dan.  You  will  say,  "  they  were  no  better."  True;  and  by  the 
same  rule,  the  sheriff  is  the  same  as  the  hanged  murderer; 
how  much  then  is  he  beneath  the  poor  hanged  sheep-stealer? 
for  from  what  law  did  they  take  hanging  their  fellow-men 
for  sheep-stealing?  surely,  not  from  the  law  of  God,  by 
Moses,  Exo.  xxii.  1 — 4.  Gen.  xiv.  14,  Does  the  word  Dan, 
mean  some  place,  that  was  then  called  Dan,  unto  which 
Abraham  had  then  come?  No;  but  that  Abraham  had  pur- 
sued his  enemies  xxxMojudgmt^nt;  having  judged  them  righte- 
ously, previous  to  his  taking  up  arms;  he  then  **  pursued 
them  to  judgment;"  for  Abraham,  was  never  a  warrior  by 
profession;  he  was  a  man  of  peace;  he  did  not  go  to  war  for 
Sodom,  or  to  obtain  territory,  aggrandizement,  conquest, 
kingly  domination,  nor  wantonly  to  take  the  life  of  his 
fellow-men.  But  justly  "  he  pursued  them  to  judgment,"  to 
recover,  and  save  the  life  of  his  innocent  brother,  who  had 
in  no  way  offended  them,  and  who,  they  had  found,  was  a 
man  of  peace,  abiding  in  the  city;  that  he  had  not  gone  out 
to  war  with  their  enemies  against  them;  that  he  was  a  helpless 
stranger y  and  had  given  them  no  offence  whatever.  Gen. 
xiv.  10 — 16.  Abraham,  was  no  warrior;  and  to  the  shame 
of  Josephus,  he  has  traduced  the  character  of  the  just  Abra- 
ham, in  those  pompous  lies  that  he  has  written  of  him,  with- 
out th«  least  shadow  of  authority. 

Of  what  consequence  is  it,  whether  Moses  did,  or  did  not 
write  the  account  of  the  creation,  and  the  history  of  man  to 
his  own  time?  I,  for  my  part,  do  not  pin  my  faith  upon 
Moses,  for  I  do  not  believe  that  he  did  do  it.  Admit  the 
subject,  the  consequence  is  not  belief  but  doubt.  What!  could 
none  write  until  the  man  Mose-s?  Is  it  impossible  that  Noah 
took  the  records  with  him  into  the  ark?  that  Shem^  the  grand 
sire  and  cotemporary  of  Abraham,  delivered  them  to  his 
safe  keeping?  that  he  did  the  sam^  to  Isaac?  Isaac,  to  Jacob? 
he  took  them  and  the  postdiluvian  history  to  his  own 
time,  down  with  them  to  Egypt;  and  take  notice,  here  his- 
tory— authentic \{\%\.Qxy  ceased,  except  in  the  one  family  of 


77 

Abraham,  who,  having  added  to  the  recorded  history, 
until  they  ware  brought  out,  it  then  again  commenced  of 
other  nations,  by  Moses,  who  added  them  to  the  former; 
neither  is  it  necessary  to  even  suppose  that  Moses  of  him- 
self wrote,  but  writers,  scribes  with  him  in  the  camp;  se- 
cretaries, who  were  his  vvitnesses,/ro;72  ocular  demonstration^ 
and  also,  brief  minutes,  delivered  to  them  b\'  Moses,  who 
had  too  much  to  do  to  be  his  own  scribe.  Evidently^  there 
must  have  been  a  record,  before  the  days  of  Moses. 

Why  was  Joseph  so  cautious  of  his  bones,  if  he  had  not 
a  revelation  of  the  resurrection?  Gen.  1.  24 — 26.  (j3*  Heb. 
xi.  22.  Immortal soulers,  Swedenborgers,  yea,  allot  you, take 
notice  of  M/s,  against  the  iniquities  of  your  vile  fables.  Why, 
T  say,  did  Jiseph  give  this  commandment  concerning  his 
bones?  He  did  it,  "by  faith'*  in  the  revelation  of  the  resur- 
rection, long  before  the  days  of  Moses.  From  whence  did  he 
get  it?  from  the  revelation  before  the  flood.  '*  The  faith  that 
was  delivered  to  Adam."  Gen.  iii.  15.  What  then  are  the 
doctrines  contained  in  your  "  Homer,  your  Aristotle,  your 
Plato,  your  Demosthenes,  your  Cicero,  your  Seneca,  your 
Calvin,  the  blasphemous  Calvin^  your  Popes  of  all  ages;  in 
the  Cabal  of  the  Jews,  who  got  it  from  the  corrupt  abomina- 
ble heathen?"  They  are  "  doctrines  of  devils."  1  Tim.  iv. 
1,  2.  Has  not  the  state  of  man,  where  even  they  came  in 
any  shape,  been  most  horribly  convulsed  for  some  thousand 
years?  yes;  and  to  the  shame  of  Paine's  ignorance  be  it 
spoken,  that  it  was  not  the  Bible,  but  their  cursed  nonentity 
doctrines  that  has  made;  and  kept  up  hell;  and,  "  to  the 
lowest  hell,"  have  the  Jews  been  plunged,  under  the  hea- 
then;  for  to  them  were  committed  the  oracles  of  God,  as 
a  light  to  the  heathen,  they  were  appointed  the  messengers, 
in  these  oracles;  but  they  kept  not  their  own  habitation,  and 
their  iniquities,  sold  them  into  the  hands  of  the  heathen. 
Isa.  1.  1.  Acts  vii.  53. 

It  is  no  less  astonishing  than  true,  that  two  nonentities^ 
viz.  demons  and  trinity,  have  filled  the  earth  with  murder 
and  obscenity,  called  rites,  ceremonies,  and  worships;  and 
that  ignorant,  arrogant  priests,  on  these  nonentities,  their 
thrones^  have  reigned  over  kings  and  subjects,  even  to  the 


78 

^ery  summit  of  pride,  to  the  total  overthrow  of  reasok.-^ 
Priests  say,  "carnal  reason"— '' carnal  minded"  priests! 
what  does  God  say  to  reason,  which  he  has  planted  in  us, 
and  which  you,  in  your  pride  abuse?  Isa.  i.  18.  Priests j 
hoisted  up  above  the  people  \u  your  exalted  tubs;  did  our 
apostle  hoist  himself  up  into  a  tub?  or,  did  he  reason  (as  an 
honest  man,)  in  the  synagogue  every  Sabbath,=^  knowing, 
that  he  had  "sound  speech,  that  cannot  be  condemned"  to 
defend  him?  Did  he  take  texts,  break  the  scriptures,  and 
have  all  the  say  to  himself?  You  know  in  your  hearts^  that 
you  dare  not  face  even  "  a  little  one,"  before  your  ignorant, 
deceived  follow trs^  lest  that  which  t/ou  know^  that  little  one 
can  say,  would  chase  a  thousand  of  you,  and  two,  put  ten 
thousand  to  flight. 

Paine  has  observed,  that  "  the  word  prophety  was  the 
Bible  word  for  poet;  and  the  word  prophesying^  meant  the 
art  of  making  poetry." — "  But  Abraham,  Isaac,  and  Jacob, 
are  not  called  prophets.  It  does  not  appear  from  any  account 
we  have,  that  they  could  either  sing,  play  music,  or  make 
poetry,"  Thou  'champion  of  Gath,"  the  very  first  place 
that  the  word  prophet  occurs  in  the  Bible,  it  is  applied  to 
Abraham.  And  Abimelech,  who,  by  both  Jews  and  Gen- 
tiles, has  beenstigtnatized,  "  Idolater,"  well  knew  the  mean- 
ing of  aprnphet;  therefore,  he  did  not  understand  that  "  the 
word  prophet,  meant  a  poet."  Gen.  xx.  7.^-Abraham  was, 
is,  and  will  be  "  a  prophet,"  "  until  the  heavens  are  no  more." 
*'  In  the  36th  chapter  of  Genesis,"  saith  Paine,  **•  there  is 
given  a  genealogy  of  the  sons  and  descendants  of  Esau,  who 
are  called  Edomites,  and  also  a  list  by  name  of  the  kings  of 
Edom;"  in  enumerating  of  which,  it  is  said,  verse  31,  "  and 
these  are  the  kings  that  reigned  in  Edom  before  there 
reigned  any  kings  over  the  children  of  Israel?"*  And  he  has, 
from  his  very  great  knowledge  of  the  meaning  of  the  word 
prophet,  and  prophesying,  undertaken  to  prove  that  the 
Book  of  Genesis  was  written,  at  the  time  kings  reigned  over 
the  children  of  Israel.  But  is  ^his  a  proof  that  the  Book  of 
Genesis,  either  in  whole,  or  in  any  part  of  it,  was  written, 

*  Acts  xvii.  2.  xviii.  4.  19. 


79 

after  there  were  kings  actually  reigning  over  Israel?  Yes,  if 
"a  prophet  meaneth  a  poet,"  and,  '"'' prophesijing^  singing," 
it  is  a  proof,  Remt- mber,  1  am  not  speaking  of  poets,  singers, 
&c.;  but  of  *^  Bible  prophets,"  and  their  prophecies.  /<?,  there- 
fore, is  a  prophetic  memento^  that  Esau,  had  a  dominion  of 
his  own,  before  he  reigned  over  his  mother's  sons,  the  chil- 
dren of  Israel.  7'hai  they  had  not  even  the  shadow  of  a  king, 
when  he  reigned  over  his  father's  sons,  viz.  his  own  chil- 
dren. That  to  conquer  Esau,  who,  also,  reigned  over  his 
own  people,  when  Israel,  actually  did  reign,  had  no  allusion 
to  the  prophecy  of  their  joint  father,  viz.  Isaac.  Therefore, 
that  dominion  of  Esau^  was  not  the  dominion  that  he  spoke 
of;  for  in  that  case,  Esau,  must  have  obtained  his  dominion 
Jro?n  Jacob,  by  conquest,  and  reigned  over  him.  But,  re- 
member, there  were  no  kings  (yet)  reigning  over  Israel, 
when  a  succession  of  kings  had  issued  from  the  loins  of 
Esau.  We  will  now  go  to  the  house,  for  in  this  "  house^ 
there  are  many  mansions."  Gen.  xxvii.  "  By  thy  sword, 
thou  shah  live,  and  shall  serve  thy  brother.*  And  it  shall 
come  to  pass,  when  thou  shalt  have  the  dominion;"  what 
dominion?  a  dominion,  previous  to  that  of  David?  he  had 
that  before;  that,  therefore,  was  not  the  dominion,  but  the 
one  that  had  been  transferred  from  him,  the  first  born,  to 
Jacob,  the  youngest  son.f  But,  to  suppose  that  he  still  re- 

*  The  Edomites,  or  Idumeans,  were  actually  a  living  people,  distinctly 
SO;  for,  through  all  the  wars,  they,  as  well  as  the  Jews,  retained  a  distinct 
name. — Herod  the  Great,  an  Idujnean,  was  made  the  instrument  of  serving 
his  brother;  and  did,  actually  obtain,  and  hold  dominion  over  him,  and  had 
a  distinct  kingdom,  when  the  other  nations  were  dashed  to  pieces  by 
the  Romans;  but,  as  king  of  the  Jews,  his  kingdom  was  more  compact, 
and  more  powerful  than  it  had  been,  long  before  the  captivity.  He  had 
more  power  over  the  lives  of  his  subjects  than  Solomon  couUL  possibly 
have  had  in  his  day;  and  he  was,  without  exception,  as  great  a  despot,  as 
ever  existed  Herod,  obtained  the  kingdom,  not  by  any  power  of  his 
own,  but  by  flattery;  he  flattered  Anthony  and  Caesar;  and  he  compacted 
his  subjects,  and  made  them  also  submit,  by  the  same  art,  viz  flattery,  &c. 

t  To  this  dominion,  a  law,  was  to  be,  was,  and  is  attached;  Ps  Ixxviii.  5.. 
which  was,  and  ever  will  be,  its  strength.  Luke  xvi.  17.  Isa.  xl  8.  &c. 
Hence  tlie  term,  "  the  lion  of  the  tribe  of  Jitdah."  For  in  it,  Messi;di, 
conquered  pride,  and  will  yet  conquer.  Ps  i.  2.  xxiv.  3 — 5.  cxix.  72.  Mat. 
iv.  4.  And  Herod  the  Edomite,  could  noi  avoid  seeing,  that  a  hypocritical 
profession  of  the  law  of  Israel,  was  the  great  power  by  which  he  could 


80 

tained  dominion,  that  was  given  from  him,  hij  Isaac  to  Ja- 
cob, is  truly  foreign  from  the  sense  of  the  prophecy,  and  a 
contradiction  in  terms.  Is  a  revolt  from  a  confederacy,* 
getting  a  dominion,  that  had  been  transferred  from  the  first 
born  of  a  family,  long  before,  viz.  by  Isvi^ic^  from  the  eldest, 
to  the  youngest  son?  "  By  thy  sword  thou  shalt  live,  and  [in 
process  of  time  therewith,]  shall  serve  thy  brother.  And  it 
shall  come  to  pass,  when  thou  s\\A\i  have  the  dominion^''  what 
dominion?  the  dominion  which  he  had  just  unwittingly  given 
to  the  youngest  son;  viz.;  *^  be  lord  over  thy  brethren,  and 
let  thy  mother's  sons  bow  down  to  thee.f  And  it  shall  come 
to  pass  [when  thou,  my  son,  my  first  born,  Esau^  shalt  have 
the  dominion,  that  thou  shalt  break  his  (viz.  the  supplanter's) 
yoke  [that  I  have  yoked  thee  with]  from  off  thy  neck."  ^'  And 
Esau  hated  Jacob,  because  of  the  blefismg^  wherewith  his  fa- 
ther had  blessed  him;  and  Esau  said  in  his  heart,  the  days 
of  mourning  for  my  father  are  at  hand,  then  will  I  slay  my 
brother  Jacob."  This  was  the  way  that  he  intended  to  break 
the  yoke.  And  it  is  evident,  that  he  understood  his  father, 
in  the  hereditary  right  of  the  first  born  son.  And  that  which 
is  very  remarkable  is,  ''  Herod  the  Great,"  who  was  an 
Idumean,  came  in  very  craftily;  he  murdered  all  in  his  way, 
and  sought  the  young  child's  life,  whom  he  afterwards  heard 
of.  He  was  also  alone;  only  one  person  of  all  his  nation.  The 
Jews,  submitted  to  him,  as  their  lawful  king.  They  never, 
as  yet,  have  denied  it;  but  to  this  day,  their  Rabbies  acknow- 
ledge that  he  was  their  anointed  king!  But  surely,  the  scep- 
tre had  departed  from  Judah,  when  it  had,  with  their  consent^ 
passed  into  the  hand  of  Esau!  Gtn.  xlix.  10. 

alone  reig-n  over  them.  The  Rabbies  have  spoken  well  of  that  monster  of 
pride.  Wh^-?  "Because  he  was  attached  to  our  law."*Prov.  xxviii.  4.  Ask 
them,  what  is  the  law?  the  answer  is,  **  It  is  the  law  of  Israel."  It  is  a 
mystery.  See  Josephus,  Ant.  Book  iil.  chap.  v. 

*  2  Kings  iii.  9,  10,  13.  and  according  to  verse  24 — 27.  they  were  surely 
disgusted  at  Israel;  and  having  lost  also  their  king,  though  the  historian, 
does  not  say  how;  they  ultimately  revolted,  and  made  theirselves  a  king, 
returned  to  their  own  country.  2  Kin^s  viii.  20 — 22.  2  Chron.  xxi.   8 — 10. 

f  The  whole  on  the  side  of  Jacob,  is  strictly  a  prophecy  of  Messiah,  in 
in  his  loins.  The  side  of  E.sau,  is  designated,  a  man  of  blo<>d;  "by  thy 
sword;"  and  a  man  of  blood  he  was  when  he  had.  the  dominion.  This  could 
not  come  to  pass,  until  Shiloh  came. 


81 

The  following  may  show  the  extreme  puerility  of  Paine's 
"  coxcomb"  face;  and,  at  the  same  time,  bhow  the  faces  of 
the  priests,  who,  though  they  deliver  it  more  sanctimonious- 
ly, yet  it  is  one  and  the  same  thing — to  wit,  '*  the  most  extra- 
ordinary of  all  the  things  called  miracles,  related  in  the  New 
Testament,  is  that  of  the  devil"  (by  the  by,  this  word  is  not 
demon  in  the  original,  but  a  word,  bearing  a  very  different 
sense)  "  flying  away  with  Jesus  Christ,  and  carrying  him  up 
to  the  top  of  a  high  mountain,  and  to  the  top  of  the  highest 
pinnacle  of  the  temple,  and  showing  him,  and  promising  to 
him  all  the  kingdoms  of  the  world.  How  happened  it  that  he 
did  not  discover  America?  or  is  it  only  with  kingdoms  that 
his  sooty  highness  has  any  interest?" 

Leaving  the  fly  away  story  to  the  trinity  and  its  priests; 
I  have  to  observe,  that  at  that  time,  America,  so  called  now, 
was  then  not  known;  and  that  Paine,  who  advised  to  look  to 
the  North  Pole,  and  seek  out  wisdom,*  should,  before  asking 
his  wonderful  question,  have  had  sense  enough  to  have 
stretched  his  potent  memory  over  the  past  time  of  some 
hundred  years;  and  not  have  set  the  ignorant  upon  a  broad 
grin,  by  conveying  the  idea  to  their  ignorant  minds,  that  at 
that  time,  America,  so  called,  was,  as  it  is  now,  under  its 
present  form  of  government.  Also,  that  "  his  sooty  high- 
ness," may  yet  present  America  to  some  willvig  gentleman, 
who  will  have  no  objection  to  the  gift,  except  the  republicans 
keep  a  sharp  look  out;  and  I  know  no  better  way  to  lay  the 
foundation  for  so  doing,  than  to  take  away  the  hire  of  the 
fly  away  story  priests,  'and  convert  the  temples  which  have 
been  built  for  their  high  mightinesses,  into  school  houses, 
&c.  so  that  the  minds  of  the  ignorant,  may  be  taught  to 
stretch  the  wings  of  thought,  over  the  history  of  some  thou- 
sand years  past. — "  I  have  too  much  respect  for  the  moral 
character  of  Christ,"  saith  Paine,  "to  believe  that  he  told 
this  whale  of  a  miracle  himself."  And  if  he  had  understood 
this  miracle,  perhaps  he  might  have  said,  a  miracle,  indeed! 
"  He  did  not  write  himself."  True;  but  the  man  who  wrote 
it,  well  understood  his  anticipated  history;  every  sentence  of 

*  Job  xxviii.  12—28, 

L 


82 

him,  "  written  in  the  volume  of  the  Book;"  knew  him,  per- 
sonally knew  him^  and  was  well  acquainted  with  the  inmost 
recesses  of  his   innocent  heart.  The  following,  Paine  has 
thrown  into  his  margin — "  I  observed,  as  I  passed  along, 
several  broken  and  senseless  passages  in  the  Bible,  without 
thinking  them  of  consequence  enough  to  be  introduced  in 
the  body  of  the  work;  such  as  that,  1  Sam.  chap  xiii.  verse  1, 
where  it  is  said,  "  Saul  reigned  one  year;  and  when  he  had 
reigned  two  years  over  Israel,  Saul  chose  him  three  thou- 
sand men,"  &c.  The  first  part  of  the  verse,  that  Saul  reigned 
one  year,  has  no  sense,  since  it  dont  tell  us  what  Saul  did, 
nor   say  any  thing  of  what  happened,  at  the  end  of  that 
one  year;  and  it  is,  besides,  mere  absurdity  to  say  he  reigned 
one  year,  when  the  very  next  phrase  says  he  had  reigned 
two,  for  if  he  had  reigned  two  it  was  impossible  not  to  have 
reigned  one."  If  he  had  looked  at  a  quarto  Bible,  as  he  could 
not  read  Hebrew,  he  would  have  found  it  thus  written  in 
the  margin:  Saul,  "  Heb.  the  son  of  one  year  in  his  reign." 
This  opens  a  wide  field  to  understand  that  which  is  meant 
by  "  the  word  of  God."  Jesus,  the  Christ,  is  emphatically 
named,  "  The  word  of  God."*  Why?  "  The  law  of  his  God 
was  in  his  heart,  and  none  of  his  steps  did  slide."f  It  is  a 
name,  which  no  man  knew  but  himself.  What  was  the  rea- 
son that  Paine  could  find  no  fiaw  in  him?  he  would  have  soon 
done  it  if  he  could.  Therefore,  by  his  doctrine — ^by  his  cha- 
racter—-by  his  refusing  to  be  made  a  king  by  man,  under- 
stand that  which  is  meant  by  *'  the  word  of  God."  Ps.  ii.  6. 
Ps.  1.  1-— 6.  Rev.  xiv.  1—5. 

Samuel  the  prophet,  told  them  all  that  their  king,  when  he 
did  begin  the  kingly  work,  would  do;  and  he  lived  to  see  it 
done;  though  Saul,  restrained  himself,  for  one  year.  In  that 
one  year  of  his  reign,  he  followed  the  foot-steps  of  Moses. 
Num.  xvi.  15.  Hence,  the  "broken,  senseless  passage," 
could  not  afford  ink  to  wet  Paine's  pen.  Why?  because  the 
king-craft,  which  he,  and  his  office  hunters,  had  conceived, 
in  the  womb,  pride,  during  the  second  year  of  his  then  ma- 

*  Rev.  xix.  13. 

t  Ps,  xxvi.  is  this  David,  the  adulterer  and  murderer?  No!  Ps.  xxxvii. 
31— 36.  03"  Ps.  xl. 


83 

jesty's  reign,  they  were  delivered  of  in  the  third  year. 
Hence  the  king  and  his  parasites  progressed;  and  in  process 
of  old  time,  his  son,  was  too  noble  a  man,  to  carry  his  own 
arms,  but  was  magnificently  attended  by  "his  armour 
bearer."  1  Sam.  xiv.  6 — 13.  They  need  not  have  "  hid  in  the 
holes,"  if  they  had  not  let  the  priests  do  as  they  did,  and 
continued  to  carry  their  own  arms.  During  the  first  year, 
Saul  had  been  studying  the  law,  and  still  kept  upon  his  own 
ass.  But,  in  the  course  of  the  operations  of  his  meditations, 
he  forgot  the  law  of  the  righteous  ruler,  viz.  Moses ^  who, 
"  was  king  in  Jeshurunj"  and  he  found,  that  he  had  also 
written  for  his  instruction,  a  law,  for  another  kind  of  king; 
this  gave  zest  to  the  workings  within:  pride,  was  delivered 
from  the  womb  of  feigned  humility,  and  Saul,  then  a  king 
indeed^  leaped  from  the  back  of  his  own  beast,  and  his  sub- 
jects became  his  beasts  of  burden,  according  to  the  voice  of 
Samuel.  Moses,  their  law-giver,  and  prophet,  knew,  that  his 
example,  would  be,  but  "  a  king  of  shreds  and  patches,"  a 
mere  log  for  the  frogs;  and,  being  a  discerner  of  spirits,  he 
wrote  a  law  also,  to  restrain  the  king  of  those  frogs,  and 
likewise,  after  they  had  gotten  him,  by  free  will,  that  they 
might  watch  him,  and  not  let  him  get  too  far  above  them, 
(Deut.  xvii.  14 — 20.)*  and  at  last,  devoured  by  him,t  after 
they  had  croaked  aloud  for  "  his  majesty." 

This  law,  after  the  joint  voice  of  the  croaking  frogs,  king 
Saul,  being  anointed  to  do  his  duty,  his  free  will,  assisted 
by  men  of  the  same  mind,  soon  found  out,  and  introduced 
by  degrees;  and,  at  the'  same  time,  felt  the  pulse  of  the 
frogs,  cautiously  ascertaining  how  much  they  could  bear  at 

•  1  Kings  X.  26—29. 

■j-  1  Kings  xii.  What  think  ye  of  the  wisdom  of  a  late  writer,  who,  as 
one  of  his  "  hundred  and  forty -four  passages,"  took  to  prove,  that  the 
**meek  and  lowly  in  heart,'  Jesus,  the  Christ,  proved,  that  "he  is  the  only 
Lord  God  of  heaven  and  earth,"  by  saying,  "  a  greater  than  Solomon  is 
here?"  See  a  book,  written  by  a  Swedenborgite,  entitled,  "a  Seal  upon 
the  Lips,"  &c.  Was  that  writer's  heart  instructed  by  wisdoai?  was  his 
pen  guided  by  understanding?  *'  Seal  upon  the  Lips,"  of  whom?  of  a  fool: 
and  "the  lips  of  the  fool,"  who  wrote  it,  "doth  swallow  up  himself" 

These  "  sons  of  fie/ie/,"  are  so  given  to  the  guide  of  "  a  lying  spirit," 
that  "the  man  who  toucheth  them,  must  be  fenced  with  iron." 


84 

a  time,  after  their  loud,  and  clamorous  croaking  for  a  king, 
to  protect  them  from  their  first  oppressors,  the  priests.  1 
Sara.  ii.  12 — 17.  chap,  viii.  King  Saul,  one  year  of  his  reign, 
was  a  son  of  equality.  He  then  revolted,  hoisted  himself 
above  them,  and  soon  became  as  the  other  tyrants  of  the 
earth.  "  The  children  of  Beliel,"  who,  no  doubt,  were  the 
loudest  in  croaking,  "  despised  him,  and  brought  him  no 
presents;  but  he  held  his  peace,"  and  took  a  proper  oppor- 
tunity to  chastise  their  insolence. — Why  did  they  despise 
himf  Because,  the  loudest  croakers,  could  not  tell  upon 
which  the  lot  would  fall;  and  when  it  fell  upon  Saul,  each 
one  was  disappointed  of  that  darling  of  the  haughty  heart, 
exaltation. — Examine  the  character  of  Samuel.  Qj°  1  Sam. 
xii.  Did  he  set  up  one  of  his  own  sons?  Is  it  not  the  man- 
ner of  man,  to  exalt  his  own?  Why  then  did  Paine, 
abuse  Samuel  the  prophet,  from  whose  warning  words  he 
borrowed,  the  only  correct  part  of  his  politicks?  "  Moses, 
was  king  in  Jeshurun,"  by  the  distribution  of  a  righteous 
law:  Num.  xvi.  15.  and  not  by  the  law  of  plundering  and 
robbing  his  people,  after  the  manner  of  the  tyrants  of  the 
earth.  He  was  sent  to  destroy  the  wicked  of  the  earth — God 
sent  him  to  destroy  them,  at  the  very  time,  that  their  ini- 
quity was  full.  Gen.  xv.  16.  Both  filthy  people, — filthy  kings 
—abominable,  filthy  priests.  For,  '-^  like  peopky  like  priest." 
Paine,  has  charged  Moses,  with  being  the  first  who  set  an 
example  of  persecution  for  religion.  What  religion?  did  he 
stop  to  examine?  or  answer  before  he  had  heard?*  Is  there 
any  thing  said,  previous  to  their  departure,  about  religion? 
they  did  not  even  then  known,  any  thing  about  the  religion 
of  the  land,  until  after  they  had  pasised  between  the  waters^ 
called  the  Red  Sea.  Were  they  not  the  most  afflicted  nation, 
on  the  face  of  the  earth?  yea,  a  long  time,  by  ai  cruel  nation, 
which  had  forgotten,  the  benefits  of  Joseph.  O  man,  what  art 
thou?  Look  at  the  words  of  his  law,  respecting  any  of  the 
people,  of  that  very  cruel  nation,  from  whose  cruelty,  he 
had  the  appellative  "  foundling,"  Ipy  the  supposed  republican, 
according  to  his  puffing  writings,    viz.  the    late   Thomas 

*  Prov.  xviii.  13. 


B5 

Paine. — Deut.  xxlii.  7.  8. — Paine,  has  charged  Moses,  with 
murdering  innocent  mothers — and  reserving  iheir  daughters 
for  debauchery.  Innocent  mothers!  virtu(  us  daughters!  Look 
at  the  filthy!  whoredom,  in  their  religious  rites,  was  one  of 
their  abominations,  after  eating  the  sacrifices  of  the  dead. 
Num.  xxv.  Josh.  xxii.  17.  Ps.  cvi.  28.  By  the  very  nature 
of  the  law  of  Moses,  he  is  justified  from  the  charge  of  Paine, 
respecting  the  female  children;  Lev.  xix.  20.  and  he  gave 
an  equal  law  to  ihem,  respecting  the  stranger^ — chap.  xxv. 
59 — 55,  But,  those  male  captives,  were  not  to  be  trusted^ 
lest,  in  process  of  time,  they  should  lay  wait,  and  destroy 
them;  who,  had  destroyed  the  gods  of  the  country,  and  their 
abominable  worshippers.  Why  not  also  chargt?  Moses,  and 
the  disgusted,  righteous  Phinehas,*  who  executed  judgment 
071  their  own  crimi?ials^  both  princes  and  peopled  What  would 
man,  now^  be  doing,  had  there  been  no  Moses — no  Jesus 
Christ?  Will  the  disciples  of  Paine,  say,  that  this  was  not 
just,  (Q^  Judges  i.  6.?  The  man,  upon  whom  it  was  exe- 
cuted, (m  the  same  sense  as  when  the  sheriff  executeth  a 
murderer,)  tells  them,  they  are  liars — verse  7.  Was  not  Mw, 
also  just?  1  Sam.  xv.  33. 

Paine,  in  his  great  "wrath"  to  the  Bible  (after  he 
could  cull  and  steal  no  more  politicks  from  it,)  whieh  has  so 
faithfully  kept  back  nothing  of  the  filthy  history  of  vile  man, 
and  by  which,  it  can  only  be  seen^  by  contrasting  it  with  the 
righteous  law  of  God,  emphatically  contained  therein,  has 
ignorantly  called  all  written  therein,  "  the  word  of  God!" 

Was  it  the  word  of  God,  "  up,  make  us  gods  which  shall 
go  before  us?"  Was  it  the  word  of  God,  "  O  Baal,  hear  us?" 
Or,  was  this  the  word  of  God,  "  Nay,  but  a  king  shall  reign 
over  us?"  1  Sam.  xii.  And  if  Paine,  who  appears  to  have 
been  very  stupid  in  collating  from  the  Bible,  had  only  turned 
to  chapter  xi.  he  would  there  have  found  the  historical  work 
of  that  one  year  of  equality  in  his  reign.  It  is  the  people  that 
make  their  governors  insolent.  See  verse  12.  The  people  are 
always  upon  extremes — and  Paine,  by  exonerating  the  peo- 
ple, and  charging  all  upon  the  kings,  proves,  that  he  wanted 

*  Ps.  cvi.  20,  31. 


86 

to  gain  the  applause  of  the  former,  that  by  them,  he  might 
overthrow  the  Bible,  and  raise  his  own  immortal  fame  upon 
its  destruction.  This  he  has  confessed  in  the  following  puff, 
for  he  was  a  mere  fool,  in  the  thickets  of  low  cunning.  To 
wit,  "  it  has  been  my  intention,  for  several  years  past,  to 
publish  my  thoughts  upon  religion."  Again,  and  the  seal  to 
the  puff;  to  wit,  soon  after  I  had  published  the  pamphlet 
"  Common  Sense^"*  in  America,  "  /  saw  (big  I)  the  exceed- 
ing probability  that  a  revolution  in  the  system  of  govern- 
ment would  be  followed  by  a  revolution  in  the  system  of 
religion."  And  that  very  revolution  in  government,  has 
been  made  the  great  instrument  of  sending  the  Bible  to  "  the 
uttermost  ends  of  the  earth."  There  is  much  on  the  side  of 
Paine;  he  was  as  ignorant  of  the  sense  of  the  Bible,  as  the 
priests  are;  he  judged  it  through  a  long  succession  of  their 
iniquity;  having  seen,  from  age  to  age,  it  was  their  hobby-* 
horse^  and  by  their  continually  calling  the  whole  contents, 
"  inspiration,  and  the  word  of  God,"  they  taught  him  to  say, 
"  it  should  be  called  the  word  of  a  demon." 

The  headings  of  the  chapters,  that  ignorant  man  sup- 
posed, was  the  work  of  "  the  Bible  writers;"  and  the  con- 
tradictions in  the  chronological  table,  written  in  the  margiUy 
all — all  was  the  Bible!  I  have  proved,  clearly  proved,  that 
"  make  us  a  king  to  reign  over  us,"  was  not  the  word  of  God. 
1  Sam.  viii.  18,  19.  The  demand,  proceeded  from  the  free 
will  of  man;  it  was  his  own  choice — the  properties  of  the 
creature,  never  happy,  but  when  working  mischief  for  him- 
self; and  you  may  always  find  kings,  as  long  as  kings  can 
jind people, — "  The  word  of  God!"  is  this  the  word  of  God? 
"  All  these  things  will  I  give  thee,  if  thou  will  fall  down  and 
worship  me."  And  the  only  man  that  resisted  the  leviathan, 
from  first,  to  last,  was  "  Jesus  Christ,  the  righteous,^'* 

Paine,  who  ignorantly  supposed,  that  the  word  Ajalon, 
was  the  name  of  a  valley  in  that  country,  has  piade  many  of 
his  ignorant  disciples  laugh.  And  the  ignorant  priests,  in 
their  several  ways,  have  attempted  to  prove,  that  it  was  not 
as  it  is  written;  (Josh.  x.  12,  13,)  but,  that  it  was  some  kind 
of  an  appearance,  which  might  have  happened  after  this 
manner,  and  that  manner,  and  tWe  other  manner;  here^  the 


87 

trigonal^  at  each  corner,  has  equal  ignorance  written — and 
his  opponents,  as  much  believed  it  as  Paine  did. 

Ajalon,  is  mentioned,  in  this  fornix  in  no  other  part  of  the 
Bible.  And  here^  its  sense  is,  swiftness;  by  the  figure  of  the 
most  swift  animal,  called  a  deer.  The  meaning  also  of  valley, 
in  the  philosophical  figure  is,  vault,  or  concave;  and  Joshua, 
was  full  as  well  acquainted  with  the  course  of  the  earth, 
moon,  &c.  as  any  fool  of  this  day,  who  insolently  denies  that 
the  God,  who  made  the  moon,  could  not  stay  it,  in  the  re- 
gular motion,  in  the  vaulted  jirmament.  And  had  the  earth 
stopped,  and  the  moon  not  have  been  at  the  same  moment 
after^  also  stayed  in  its  regular  course,  what  then  must  have 
happened?  Whereas,  the  others  which  revolve  in  the  same 
system,  went  their  course,  and  arrived  at  their  place  in  the 
system,  when  the  other  began  to  move,  leaving  no  confusion. 
Therefore,  Joshua  did  not  surely   suppose,  according  to 
Paine's  pun,  that  the  light  of  the  moon  was  wanted,  when 
"  the  greater  light,"  from  which  it  receives  its  reflecting  light, 
was  shining.  And  had  he  said,  earth,  stand  thou  still,  upon 
Gibeon,he  would  have  been  a  greater  fool  than  Paine,  to  wit; 
"  he  should  have  commanded  the  earth  to  stand  still;"  but 
Paine  did  not  see  the  propriety  of  the  language  in  its  connec- 
tion; viz.  upon  Gibeon.  Joshua  knew,  as  well  as  any  who  are 
acquainted  with  the  certainty  thereof,  that  it  is  not  the  sun  that 
moveth  round  the  earth,  as  to  the  body  thereof,  though  the 
light  certainly  does;  yea,  even  at  midnight;  for  if  there  were 
no  sun^  there  would  be  darkness  indescribable.  Also,  do  not 
the  most  scientifical  of  the  philosophical  tribe  say,  the  sun 
rises,  the  sun  is  setting-  the  sun  has  set;  and  at  the  same 
time,  not  mean  that  the' sun  moves,  according  to  the  wit  of 
Paine's  figure,  viz.  "  the  fire  goeth  round  the  meat,  instead 
of  the  meat  going  round  the  fire?"  And,  to  use  his  figure 
from  the  cook  and  her  spitted  meat;  to  wit,  if  she  stops  it, 
will  not  the  fixed  fire  shine  on  the  part  opposite  to  it,  after 
the  revolving  motion  is  stopped?  Therefore,  fire,  stand  thou 
still  upon  the  kidney,  until  it  is  roasted. 

Leaving  that  Grub  street  philosopher,  and  his  scientifick 
figure;  (who  professed  to  believe  there  is  but  one  God,  by 
the  revelation  in  our  Bible,  and  denied  his  power  to  do  ac- 


88 

cording  as  it  is  "  written  in  the  book  of  Jasher,"  the  only 
book  of  truth;  after  observing,  that  "the  fool,"*  when  pun- 
ning upon  Jonah  and  the  whale,  denied  the  power  of  the 
"  Most  High  God,"  to  punish  in  that  manner,  that  proud^ 
disobedient  messenger;  (he  who  causeth  the  bones  of  a  child 
to  grow  in  the  womb,  animating  it,  so  that  the  living  lungs 
expand  and  receive  breath,  when  brought  forth ;)f  we  will 
now  pass  on  to  another  branch;  viz.  "  the  learned"  priests, 
and  the  little  lordlings,  the  latter  of  which,  out  of  envy  and 
spite  to  their  fellows,  for  branding  them  with  the  term, 
*'  the  ignorant,"  take  up  their  abuse  against  the  apostles, 
saying,  "  they  were  ignorant  men."  Ignorant,  arrogant  learn- 
ed priests,  and  unlearned  priests;  is  it  because  the  high 
priest  and  his  party  perceived  that  they  had  not  the  badge 
of  the  doctors  of  the  law,  long  robes,  &c.  on,  that  they  were 
ignorant  men?  (J^^  Acts  iv.  13.  Those,  were  they,  whom 
Peter  called  the  unlearned,  and  unstable;  who  did  wrest 
the  scriptures,  to  their  own  destruction. :j:  And  the  ignorant 
people,  who  supposed,  those  doctors  were  learned,  by  reason 
of  flourishing,  and  puffing,  had  been  in  the  long  habit  of 
thinking  them  very  wise  in  Moses  and  the  prophets;  hence 
the  question,  "how  knoweth  this  man  letters,  having  never 
learned?"  He  did  not  answer  them,  I  have  sat  at  the  feet 
of  Gamaliel,  or,  I  am  God  Almighty;  but  this  was  the 
answer  to  them,  "  my  doctrine  is  not  mine,  but  his  that  sent 
me."  (j3^  John  vii.  14—31.  And  you  certainly  are  gross 
deceivers,  for  the  Jews,  never  expected  their  Messiah  was 
to  be  God  himself.  Now  gentlemen,  as  you  have  called  the 
apostles  "  ignorant  men,"  how  is  it  that,  from  the  very 
same  cause^  you  do  not  also  call  Jesus  Christ  an  unlearned, 
and  ignorant  man?  Arid  who  are  we  to  take^for  the  unlearn- 
ed and  ignorant  men:  Jesus  Christ,  who  gave  them  the 
same  word,  (or  doctrine)  or  you^  gentlemen?  John  xvii. 
Pray  gentlemen,  each  party  of  you,  at  the  head  of  your 
squadrons,  and,  speaking  of  yourselves,  say,  "  us  able  mi- 
nisters of  the  New  Testament,""  can  you  tell  what  the  New 
Testament  is?  Is  not  the  New  Testament,  the  second  wit- 

*  Ps.  xiv.  1.  t  Eccl.  xi.  5.  4  2  Pet.  Hi.  16,  \7. 


89 

ness?  Are  not  the  apostles  the  "  able  ministers"  of  this  wit- 
ness? To  hear  those  men  exclaim,  "w.s  able  miriisters  of  the 
New  Testament,"  and  then^  call  the  ministers  of  the  New 
Testament,  "  ignorant,  unlearned  men,"  is  truly  a  la  mode 
de  Paine,  a  la  mode  de  Swedenborg.  Pray  gentlemen,  what 
New  Testament  is  it,  that  you  are  the  able  ministers  of? 
The  "  able  ministers  of  the  New  Testament,"  established 
the  witness,  before  any  of  yoiir  gang  rose;  they  were  men 
of  wisdom,  and  not  liars,  as  you  are;  you  open  the  witness, 
read  a  few  words  therefrom,  (except  the  ministers  of  one 
squad,  who,  by  reading  it,  commit  it  to  memory,  and  pre- 
tend to  be  the  most  able  ministers  of  the  whole  bunch)  and 
then  comment.  Is  a  commentary^  what  you  call,  the  New 
Testament?  Are  you  not  continually  shifting  the  sense,  even 
of  your  own  commentary?  Are  you  not  continually  contra- 
dicting the  doctrine  of  Jesus  Christ  and  the  apostles?  How 
then  are  you  the  "  able  ministers  of  the  New  Testament?" 
You  fools,  who  have,  and  yet  do  call  the  ministers  of  the 
New  Testament,  "  ignorant,  unlearned  men,"  and  your- 
selves the  ministers  of  the  New  Testament;  your  ignorant 
appropriation,  is  tantamount  to  the  same  thing,  as  if  the  Rab- 
bles of  the  Je'ws  were  also  to  call  iheirselves  the  ministers 
of  the  Old  Testament, — viz.  Moses  and  the  prophets. 

Before  I  close,  it  is  necessary  to  observe,  that  Paine, 
having  also  ridiculed  the  account  of  Balaam's  ass  speaking; 
the  reader,  by  turning  to  Numbers,  22d  chapter,  from  verse 
21  to  34,  may  perceive  that  it  was  a  vision,  or  dream  in  the 
night;=*  and  that,  when  he  actually  did  go  in  the  morning, 
the  princes  of  Moab  were  with  him;  verse  Z5.  The  reproof 
of  the  ass,  for  his  madness  against  her,  was,  I  have  used 
thee  well,  as  a  faithful  old  friend;  then,  why  dost  thy  wrath 
kindle  against  me,  even  to  madness?  I  do  not  smite  thee  for 
thy  ancient  friendship;  but,  forgetting  it,  because  thou  hast 
insulted  me,  and  crushed  my  foot  of  power,  and  if  I  had 
a  sword  in  my  hand,  I  would  kill  thee.  At  that  moment  his 
eyes  were  opened,  and  he  saw,  that  his  old  friend,  did  not 
do  it  to  injure  him,  but  to  preserve,  both  him  and  herself. 

•  See  Gen.  xxxi.  10—12. 

¥ 


90 

It  was  a  lesson  to  him,  to  beware  of  doing  that  which  he 
had  in  view;  to  go  with  the  men,  when  they  called  him  in 
the  raorning,=*  but  to  be  careful,  and  wait  for  instruction  to 
speak.  And  his  prophecy  is  great! — I  do  not  believe,  that 
literally,  a  discourse  took  place    between   the  prophet  of 
Moab,  and  his  ass.   Let  us  then  pursue  the  sense  of  the 
figure,  aa  Peter  did.  2  Pet.  ii.  15, 16. — Remember  Balaam, 
was  a  man  in  high  honour,  in  his   own  country;  and  he 
was  covetous  to  excess  of  that  honour,  which  cometh  of 
men,  and  greedy  after  gain  to  support  it;  and  nothing  but 
the  terrors  of  immediate  death,   intimated  by  the  drawn 
sword  in  the  messenger's  hand,  kept  him  back  from  doing 
that,  which  the  king  of  Moab  stnt  for  him  to  do,  and  forced 
him  to  utter  as  he  did.  He  was  about  to  injure  the  children 
of  Abraham,  the  brother  of  Lot's  father,  who  was  the  father 
of  Moab.  And  there  is  tvery  appearance,  that  a  friendly, 
family  intercourse,  subsisted  between  Israel  and  Moab,  for  * 
some  time  in  the  wilderncbs,  until  they  were  drawn  in  by 
the  filthy  nation,  or  tribe,  the  Midianites,  through  the  wiles 
of  Balaam;  who,  yet  looking  for  the  wages  of  unrighteous- 
ness,  suppost  d,  that  the   bitterness   of  death  was   passed, 
after  he  had  delivered  the  prophecy  as  he  was  commanded. 
And  as  too  much  familiarity  breeds  contempt,  in  a  haughty 
heart,  he  supposed,  that  it  was  no  sign  of  their  fulfilling  the 
prophecy,  which  he  had  delivered,  viz.  "the  people  shall 
dwell  alone;"  therefore,  he  advised,  to  throw  the  stumbling- 
block  in  their  way,  that  they  might,  as  one  nation,  by  reli- 
ligious  observations,  be  incorporated.  This,  taking  place,  the 
very  reverse  of  that  which  he  expected  followed;  for  through 
pride  and  covetousness,  he  had  been  watching  over  them 
for  evil,  that  he  might  be  exalted,  and  he  fell  into  his  own 
pit.  The  Midianites,  were  under  the  dominion  of  Moab,  not 
one  of  the  devoted  nations;  yet,  for  their  abominations,  they 
were  also  t'»  be  destroyed;  and  he  laid  the  pit  for  it,  by  their 
own  iniquity.  Cm  it  be  suppc^sed,   that  he  knew  not  the 
history  of  the  chiKlren  of  Abraham,  and  the  history  of  his 
own  family,  ia  the  fthort  space  of  about  four  hundred  and 
fifty  years?  Bat  the  moderns  never  think  of  these  things, 
•  Job  iv.  7—17.  xxxui.  14—18. 


91 

and  I  have  no  doubt,  that  their  filthy  rites,  had  the  root  in 
the  origin  of  Moab  and  Ammon.* 

But,  the  CanaaniteSy  on  the  other  side  of  the  river  Jor- 
dan, appear  to  have  been  monsters  of  wickedness;  and 
human  sacrifices  were  the  offerings  to  their  nasty  idols;  but 
the  Moabites,  did  not  offer  human  sacrifices,  but  the  same 
as  the  Israelites  did,  who  ate  of  them,  after  they  had  been 
offered  to  the  dead, 

Swedenborg's  sarcasms  at  "  the  man  Christ  Jesus,"  by  his 
hinging  on  John  x.  30.,  is  assisted  by  the  ignorant  Jews,  at 
that  time,  in  not  observing  the  whole  scope  of  his  words; 
see  from  24th  to  30th  verse,  and  at  the  same  time,  through 
their  great  ignorance  of  the  law,  they  took  up  stones  to 
stone  him.  To  their  ignorance,  he  opposed  his  knowledge 
of  the  law,  and  to  the  shame  of  their  "  teachers  of  the  law," 
he  rebuked  them,  by  "  sound  speech" — verse  34  to  38. 
Here  again,  they  attempted  to  take  him;  for  their  very 
*'  doctors  of  the  law,"  were  as  ignorant  of  the  law  as  the 
people.  {tj*»  Exo.  xxii.  28.  Ps.  Ixxxii.  "  I  have  said,  &c." 
Where?  In  my  law,  that  is  the  word  which  came  unto  them. 
They  were  appointed  the  messengers  of  that  law:  "  the  ora- 
cles of  God  were  committed  to  them;"  and  their  teachers, 
they  were  the  gods.  Isa.  ix.  8.  To  prove  that  which  1  have 
said;  viz.  the  ignorance  of  their  doctors  of  the  law;  (Isa.  ix. 
verse  13  to  21.)  we  will  bring  the  charge  to  an  issue;  first, 
they  "sat  in  Moses  seat;"  the  law  was  in  their  hands,  they 
were  "  the  gods — the  mighty,"  the  people  were  under  their 
charge;  they  looked  to  tfiem  for  instruction. 

We  will  now  substantiate  the  charge.  Josephus,  by  the 
Jews,  is  acknowledged  one  of  their  greatest  doctors  of  the 
law.  Ps.  Ixxxii.  6.  "  I  have  said,  ye  are  gods."  Would  not  a 
man,  understanding  the  law,  turn  to  the  law,  and  search  out 
the  place  where  this  was  said?  in  which  section  of  the  law, 

*  Those  nations,  all  knew  their  origin  at  that  time;  see  Num.  xx* 
14 — 12; — and  their  language  was  the  same,  having  the  same  root,  though 
perhaps  a  little  different  in  dialects  at  that  time.  All  languages  are  from 
one  root,  but  corrupted  by  degrees,  for  want  of  letters  among  the  multi- 
tude. Mothers,  are  very  apt  to  use  a  niimick.  language  to  young  children, 
this  may  have  assisted  to  bring  in  gross  gutturals,  and  continued,  npt  ha.v« 
ing  letters  to  correct  them. 


92 

he  who  gave  it,  had  "  called  them  gods?"  (Q*  Exo.  xxii. 
28.  Bat  what  does  Josephus  say?  Hear  him!  O  Jews,  and 
acknowledge  his  ignorance;  he  has  lyed  "-against  God,  and 
against  Moses."  Book  iv.  Chap.  viii.  on  this  part  of  the 
law  of  the  God  of  Israel,  viz.  Exo.  xxii.  28.  he  has  turned 
his  words  into  a  commandment  to  protect^  and  respect  the 
abominations  of  the  heathen!  (Q*  Mai.  ii;  11 — 13.  Jer,  viii. 
8,  9. — Those  doctors  of  the  law,  were  the  adversary,  who, 
pursued  the  apostle,  in  his  holy  ministry  to  the  poor  Gentile 
multitude,  who  were  worshipping  in  their  obscene  temples, 
the  idols  thereof.  Eph.  v.  12.  Another  place  that  Sweden- 
borg  the  philosopher,  has  adopted  into  his  Koran  of  sarcasms, 
is  John  xii.  45.  "  He  that  seeth  me,  seeth  him  that  sent  me." 
Look  at  the  foregoing  verse;  for  the  philosopher  cautiously 
took  care  not  to  adopt  it  also  into  his  Koran.  Had  he  done 
thisy  the  words  of  Jesus  would  have  proved,  that  his  "  God 
the  Lord"  visitor  at  the  inn  in  London,  was  a  lie  of  his  own< 
invention.  "  He  that  seeth  me,  seeth  him  that  sent  me." 
See  also  xiv.  9 — 11.  This  he  has  made  his  great  hobby- 
horse; but  look  at  verse  12.  And  Swedenborg,  instead  of 
writing  Latin,  should  have  done  as  they  did,  to  prove  their 
Messiah.  (tJ^  -^^ts  iii.  &c.  &c.  Sec.  Thus  Jesus,  showed  his 
authority,  by  doctrine,  speaking  to  the  people,  and  by  mira- 
cles, (ff^  Acts  ii.  22.  And  the  messengers  did  more,  for 
thereby,  they  converted  the  heathen'.  Chap.  xiv.  &c.  And  his 
so  often  saying,  "the  Son,"  was  in  reference  to  the  2d 
Psalm,  verse  7.  "  Thou  art  my  Son,  this  day  have  I  begotten 
thee."  And  this,  the  messenger  Paul  has  expounded,  to  the 
confusion  of  the  invented  lies  of  Swedenborg,  the  Latin 
scholar.  Acts  xiii.  32 — 38.  "  And  we  declare  unto  you  glad 
tidings;"  and  not  the  "  infernaV*  lies  of  Swedenborg.  "  God 
was  in  Christ,"  &c.  said  Paul,  in  his  writing  to  the  people 
among  whom  he  had  been  preaching;  "  now  then,  said  he, 
we  are  ambassadors  for  Christ,  as  though  God  did  beseech 
by  us,  we  pray,  in  Christ's  stead,  be  ye  reconciled  to  God, 
&c."  "  Ye  glorified  God  in  we^"said  Paul,  the  messenger, 
who  was  sent  in  Christ's  stead,  to  reconcile  the  heathen  unto 
God,  by  the  knowledge  of  the  resurrection  of  Jesus  Christ j 
turning  them  away  from  the  dumb  idols,  their  filthy  demon 


worship,  and  the  obscene  abominations  of  their  vile  temples, 
to  the  worship  of  the  "  living  God,"  who  had  made  them.* 

This  made  the  ignorant,  proud  Jews  mad^  and  their/>nVe, 
hastened  their  destruction.  1  Thes.  i.  see  verse  15  to  18;  they 
were  the  "  sa'tan^^^  that  hindered — '-'-  Pride  went  before  de- 
struction, and  a  haughty  spirit  before  a  fall."  Prov.  xvi.  18. 
Also,^  Paul  in  his  letter  to  the  Galatians,  observed,  chap.  iv. 
14;  ye  received  me  as  a  messenger  of  God,  as  Christ  Jesus.f 

Priests,  was  the  gospel  committed  to  you?  Ignorant 
assumers,  the  gospel  was  first  preached  for  a  xvitness  unto 
all  nations,  before  the  destruction  of  Jerusalem,  and  end  of 
the  temple  came.:}:  It  is  the  second  "  witness" — the  witness 
of  life  and  immortality;  have  you  got  a  third  committed  to 
you?  what  is? — *'  Ye  received  me  as  a  messenger  of  God,  as 
Christ  Jesus."  On  these  words  of  Paul,  taking  them  for  "  a 
text,"  you  comment;  is  commenting  on  his  word,  the  gospel? 
But,  as  you  call  yourselves,  the  preachers  of  the  gospel,  you 
should  immediately  assume  these  words;  or,  according  to 
your  doctrines,  "  us,  the  ambassadors  of  the  second  person 
of  the  trinity,  ye  received  us  as  the  angels  of  the  three  per- 
son of  the  trinity,  even  as  the  second  person  of  the  trinity," 
and  if  you  dont  believe  us,  you  shall  be  damned;  must  not 
this  be  the  strain  of  the  assumption,  according  to  your  dog- 
mas? 

*  Mai  ii.  10, 11.  1  Thes.  ii.  16. 

t  Zech.  xii.  8,  Mat.  x.  40.  John  xiii.  20.  1  Thes.  ii, 

^  Mat.  xxiv. 


94 


APPENDIX. 

That  it  was  Jesus,  the  messenger,  and  seryant  of  God, 
unto  whom  the  revelation  was  given  by  his  G'>d,  John,  the' 
messenger  thereof  to  the  seven  congregations,  witnesseth.  To 
wit,  "  and  when  I  saw  him,  I  fell  at  his  feet  as  dead*/'  (not 
to  worship  him,  but  through  fear;  an  equal  state  that  Daniel 
was  in,  when  prepared  for  the  historical  scenick  vision  show- 
ed him  by  the  messenger  of  that  dispensation,  viz.  "  the  man 
Gabriel.")  And  he  said  unto  me,  "  fear  not,  I  am  thf  first 
and  the  last."  The  foundation  of  apostles  and  prophets, 
which  God  himself,  "  who  wuilceth  all  thingsafter  the  coun- 
sel of  his  own  will,"  laid  in  the  beginning:  CGen.  iii.  15.) — 
and  the  "  chief  corner  stone"  in  his  building.  See  Luke  i. 
70.  Acts  iii.  21.  Those,  "  in  a  figure,"  are  told  to  rejoice 
over  her,  viz.  Babylon,  at  her  exposure  and  violent  fall; 
which  signifieththe  resurrection  of  the  two  witnesses,  over- 
coming the  abominable  inventions  of  man.  Rev.  xviii.  20, 
21.  "  And  in  her  was  found  the  blood  of  prophets,  and  of 
saints,  and  of  all  that  were  slain  upon  the  earth."  The  gene- 
ral plan  of  the  opposers  of  the  Roman  Catholic  Church,  has 
hitherto  been,  that  the  system  called  "  popery,"  is  this 
"  mystery— Babylon  the  Great!"  Did  Rome  shed  the  blood 
of  Abel?  Did  Rome  fill  Jerusalem  with  the  blood  of  the 
prophets  in  the  days  of  Manasse?  2  Kings  xxi.  chap.  xvii. 
6 — 23,  &c.  Have  those  historical  facts  any  reference  to  the 
angels  of  Swedenborgism?  Where  they  not  living  men,  who 
did  these  things?  Were  the  messengers  of  God  not  men  who 
were  sent  to  them?  and,  did  they  not  murder  those  righte- 
ous messengers  of  God?  See  Jer.  vii.  25 — 28.  Does  this 
witness  bear  witness  to  Swedenborgism?  Are  men  so  sunk 
in  ignorance,  and  stub.jorn  in  pride^  as  to  say,  yes?  if  so, 
what  is  it  proud  man  will  not  say,  and  flto,  to  establish  their 
say,  if  they  had  power  on  their  side?  Are  those  men  worthy 
to  be  trusted  by  their  fellow-mtm?  Trust  them  not,  the 
dark,  haughty,  abominable  wicked  ones.  Isa.  viii.  20. 

To  return.  Rev.  i.  17,  18.  Fear  not;  I  am  the  first  and  the 
last;  he  that  liveth  and  was  dead,  and  behold,  I  am  alive  for 


95 

evermore,  amen;  and  have  the  keys  of  hell  and  of  death* 
Was  ever  the  Almighty  God  dead?  James  u  IT.  Do  Jesus, 
the  apostles,  and  prophets,  bring  a  message  to  make  known 
any  God  than  the  Father?  James  i.  27.  Do  they  bear  wit-, 
ness  to  Swedenborgism,  called  "  divine  human,  and  human 
divine?"  Is  not  '*  the  man  Christ  Jesus,"  "  he  that  liveth  and 
was  dead?  Rom.  x.  9.  This  I  believe;  and,  in  the  faith  of 
not  "  divine  hnman,  and  human  divine,"  but  Jesus,  who  be- 
lieved in  the  promises  of  his  God  and  Father,  (who  is  also 
my  God  and  Father,)  previous  to  his  death  and  resurrection, 
I  have  joy  and  peace.  Rom.  xv.  13. 

It  i«i  plainly  witnessed,  that  Jesus  was  the  messenger  unto 
whom  God  had  given  this  revelation.  Chap.  i.  1  It  was 
first  given  to  him,  and  he,  who  had  given  it  unto  him,  then 
sent  and  signified  by  his  messenger,  "  the  faithful  witness," 
unto  his  servant  John;  "who  bare  record  of  the  word  of 
God,  and  of  the  testimony  of  Jesus  Christ,  and  of  all  thingt 
that  he  saw" — to  wit,  **  John  to  the  seven  congregation! 
which  are  in  Asia,"  &c.  Chap.  xix.  10,  he  saith,  I  fell  at  his 
feet  to  worship  him,  (viz.  the  messenger,  "■  the  faithful  wit- 
ness," who  showed  him  these  things,)  and  he  said  unto  me, 
see  not  {so;  all  power  is  of  God,  from  whom  I  have  received 
this;]  "  worship  God,  for  the  testimony  of  Jesus,  is  the  spi- 
rit of  prophecy" — as  he  had  told  them  before.  John  xvii.  3, 
"  And  this  is  life  eternal,"  (viz.  the  power,  or  doctrine, 
which  God  had  given  him;  see  chap.  xv.  18.)  "that  they 
might  know  thee — the  only  true  God,  and  Jesus  Christ, 
whom  thou  has  sent."  *'  But  if  Jesus  was  the  person,  then 
speaking  to  John,  Rev.  xix.  10,  would  he  have  spoken  in  the 
third  person."  Yes.  It  is  emphatically  the  way  that  he  had 
spoken.  See  Mat.  viii.  20.  ix.  6.  Luke  xxiv.  15 — 27.  &c.  &c. 
Also,  to  the  Jews.  John  xii.  34.  And  they  said  unto  him, 
who  is  this  Sr>n  of  man?  Jesus,  when  bearing  witness  of 
himself,  always  did  so,  in  the  third  person,  keeping  close  to 
the  prophecies,  where  his  God  had  born  witness  of  "  the 
Son  of  man,"  "  by  the  mouth  of  all  his  holy  proj'hets  since  the 
world  began."  See  Ps.  viii.  4.  Ijpxx.  17.  Isa.  Ivi.  2.  Ps.  i.  1,2. 
Isa.  Iviii.  la,  14.  Ps.  xl.  1—10.  John  xiv.  24.  xv.  3.  See  chap. 
V,  37 — 44.  Again.  Rev.  xvii.  6,  8.  "  And  1,  John^  saw  these 


96 

things,  (which  he  showed  unto  him,)  and  heard  [the  words] 
and  when  I  had  heard  and  seen,  I  fell  down  to  worship  be- 
fore the  feet  of  the  messenger  which  had  showed  me  these 
things.  Then  said  he  unto  me,  see  not;^'*  "  for  I  am  thy  fel- 
low servant,*^  and  of  thy  brethren  the  prophets,f  and  of 
them  which  keep  the  sayings  of  this  book 4  worship  God,"  of 
whom,  his  creature,  can  see  no  similitude.  Deut.  iv.  12 — 19. 
"  And  he  said  unto  me,"  &c.  *'  And  behold,  I"  (the  same 
person)  come  quickly,  and  my  reward  with  me§  to  give 
every  man  according  as  his  work  shall  be;  &c.  He,  who 
twice  forbad  John  to  worship  him,  and  commanded  him  to 
worship  God,  then  spoke,  identifying  his  own  person;  and 
that  he,  "  the  faithful  witness,"  had  commanded  the  worship 
of  God  only.  I  Jesus,  have  sent  my  messenger,  John  (see 
chap.  i.  4.)  to  testify  unto  you,  viz.  the  seven  messengers  of 
the  congregations  of  Asia,  these  things  in  the  congregations: 
"  I  am,"  who?  the  Almighty  God?  no — thou  innocent"  lamb 
of  God!"  this  is  not  thy  testimony;  this  is  not  the  spirit  of 
prophecy,  but  "  the  spirit  of  antichrist;"  and  this  is  thy  testi- 
mony; "  I  am  the  root  and  the  offspring  of  David,  the  bright 
and  morning  star."  2  Sam.  xxiii.  3 — 5.  Ps.  ex.  (j^  Ps.  xl. 
5 — 10.  See  thh^  ye  enemies  of  all  righteousness;  who  have 
laid  to  the  charge  of  "  Jesus  Christ  the  righteous,"  your 
blasphemous  creeds,  to  maintain  which,  how  much  blood 
has  been  shed?  say,  can  you  tell? 

The  ministers  of  darkness,  have  turned  "  the  revelation 
of  Jesus  Christ,  which  God  gave  unto  him,"  into  a  scheme 
of  confusion.  For  it  is  evident,  that  much  of  it  was  fulfilled 
before  that  generation  passed  away — see  chap.  vii.  4— 8. 
xiv.  1 — 5.  James  i.  1.  Rom.  xi.  5.  Mat.  xxiv.  1 — 22.  They 
took  Peter  to  Rome,  to  set  up  the  Popedom;  and  John  was 
taken  there  to  encourage  the  ignorant  to  martyrdom;  and 
they  fabricated  a  lie,  that  he  was  banished  to  an  Island  called 
Patmos,  after  he  had  been  boiled  in  oil!  this  was  years  after 
the  destruction  of  Jerusalem,  and  they  stretched  the  time  of 
.  John's  life,  to  make  it  answer  the^  fable.  Whereas,  if  John 

♦  Isa.  xlii.  1—4.  19—21.  (aj"  John  viii.  3—15.)  Zee.  ii.  8. 
f  Deut.  xviii.  16—19. 

\  Jer.  11.  48.  Isa.  xxiv.  (C/"  Rev.  xviii.  t  ' 

%  Isa.  xl.  10.  Ixii.  11.  Mat.  xvi.  27,  28. 


97 

had  been  boiled  in  oil,  and  escaped,  the  heathen  emperor 
Domiiian,  seeing  the  miracle,  would  have  returned  the 
compliment  to  his  accusers,  as  Nebuchadnezzar  did  to 
those  of  Shadrach,  Meshach  and  Abednego. 

What  business  had  Peter  or  John  at  Rome?  was  Baby- 
lon, Rome?   1    Pet.  V.  13.  Here  he  wrote,  that  the  elected 
Jews  at  Babylon,  saluted  their  elected  part  in  the  land  of 
Judea,  and  Marcus  his  sonj  for  Peter  had  a  wife,  and  this 
Marcus,  or  Mark,  I  apprehend,  wrote  the  part  of  the  Book 
of  Life,  called, "  The  Gospel  according  to  St.  Mark,''  getting 
his  account  thereof  from  his  father  Peter,  the  apostle  to  the 
circumcission,  (Gal.  ii.  7,  8.)  who  had  no  call  to  Rome. — 
They  likewise  cut  off  Paul's  head  in  the  reign  of  Nero;  but 
Paul  out  lived  Nero,  and  was  an  aged,  or  old  man,  when  he 
wrote  to  Philemon  to  prepare  a  lodging  for  him.  They  have 
made  Paul  call  the  emperor  of  Rome  a  lion;  but  at  Rome, 
Alexander  the  copper-smith  was  an  adder  in  the  path,  and 
the  persecuting  Jews,  over  whom   he  had  gotten  the  victory 
at  Rome,  were  "  the  adversary — the  roaring  lion."  And  so 
far  from  Paul's  conduct  in  his  writing  to  Timothy,  to  wit, 
therein  calling  him  "/io/2,"  he  taught,  that  the  powers  that 
then  were,  were  ordered  of  God,  Rom.  xiii.  Eccl.  x.  20. — 
and  he  trusted  to  the  equity  of  '*  Csesar's  judgment  seat,"  in 
preference  to  that  of  his  debased  country;  and  I  have  no 
doubt,  that  he  lived  to  see  the  destruction,  pronouncing 
therein,  the  justice  of  God.  1  Thes.  ii.  10 — 16.  It  was  the 
Jews,  who  always  stirred  up  the  heathen,  and,  by  the  heathen, 
God  has  justl)/  punished  them.   They  strove  against  God, 
maliciously,  through  pride,    and  they  hated  the    heathen, 
being  taught  by  their  vile  priests,  that  God  hated  them,  that 
their  idolatry  should  not  be  disturbed,  that  they  were  the 
gods  of  their  country,  and  as  Josephus  has  asserted,  Moses 
had  commanded  them  to  respect  their  temples!  And  I  have 
no  doubt,  that  Paul  lived  until  he  was  an  old  man,  and  died, 
as  his  father  Abraham  did,  "/«//"  of  faith.  Gen.  xxv.  T.  8. 
It  was  the  Jews,  who  murdered  the  prophets;  as  Jesus 
said    to  his  friends,  who  wanted  him  to  escape  from  the 
Idumean^  their  king;  Luke  xiii.  33,  34.  "  It  cannot  be  that 
a  prophet  perish  out  of  Jerusalem.'* 

N 


98 

The  heathen  rulers,  always  respected  the  prophets.  Dan. 
V.  29.  And  he  said  unto  Nebuchadnezzar,  chap.  iv.  26. 
"thy  kingdom  shall  be  sure  unto  thee,  after  that  thou  shalt 
know,  that  the  heavens  do  rule"  over  thee^  notwithstanding 
thou  hast  been  appointed  to  carry  them  into  captivity.  Isa. 
xiv.  12—15. 

But  what  is  to  become  of  Swedenborg's  heavens,  for  his 
angels,  when  the  heavens  are  no  more?  Job  xiv.  12. 

"  All  was  once 

Perfect,  and  all  nmust  be  again  restored. 
So  God  hath  greatly  purposed,  who  would  else. 
In  his  dishonoured  works,*  himself  endure 
Dishonoured,  and  be  wrong'd  without  redress.'* 

Co-wper. 

Here^  J.  N.  one  of  the  "  Genii"  of  Calvin,  had  no  power 
over  the  spirit  of  Cowper. 

To  conclude;  far  be  it, — far  be  it  from  the  Gentiles,  to 
call  their  men  and  women  of  conceit,  "  ministers  of  the 
gospel."  It  was  preached,  by  faithful  men,  unto  whom  it 
was  delivered.  I  read  it  with  delight;  and  therein  find,  that 
the  commentaries  of  those  of  the  present  day,  is  a  ministra- 
tion of  pride.  And,  that  the  words  of  wise,  heard  in  quiet, 
more  than  the  cry  of  him,  that  ruleth  among  fools.  Eel.  ix, 
17.  "  Fools,  make  a  mock  at  sin."  Can  there  be  a  more 
ignorant  fool,  than. the  one  who  will  contend,  that  God  will 
keep  sin  in  existence,  coeval  with  his  own  existence?  See 
1  John  iii.  8 — 10.  Is  man,  "the  works  of  the  devil?"  did 
the  priests'  devil,  create  man?  "  The  children  of  the  devil," 
are  "  the  works  of  the  devil;"  but  man,  the  work  of  God- 
yea,  "the  work  of  thine  hands;"  unto  which,  "thou  wilt 
have  a  desire."  Job  xiv. 

Those  conceited  mortals,  when  they  speak  that  which  they 
call  the  "  gospel,"  it  is  similar  to  a  bull-frog,f  croaking  on 
the  edge  of  a  foul  stinking  pond  of  stagnant,  corrupt  water, 
to  his  fellows  in  the  nasty  puddle, 

O,  Charity,  wide  stretch  thy  cheerful  wings. 
To  utmost  bound  sound  loud  tht  melting  strings; 
Stop  the  shed  torrent  of,  the  "  one  made  bood," 
Show  blinded  man,  the  earth  was  made  by  God.| 

*  Gen.  ix.  5,  6.  Eccl.  vii.  29.  \  Rev.  xvi.  13.  +  Ps.  xxiv.  1. 


99 

Usurping"  man,  in  Pride,  took  va.st  domain, 
His  simple  brother,  yielded  him  the  rein — 
In  cruelty,  he  rul'd  the  guilty  fool,  XIT 
In  Pride,  he,  took  the  power,*  the  "  Babel"  rule. 

Dust,  buys;  dust,  sells;  dust,  cheats;  dust  hates;  dust,  lies: 
Dust — struts  upon  the  dust — and  then— dust  dies!f 

Gen.  iv.  5,  6,  7. — verse  7.  If  thou  dost  well,  shalt  thou 
not  be  accepted?  and  if  thou  doest  not  well — sin  lieth  at  the 
door,  and  [margin]  subjected  unto  thee,  and  thou  shalt  rule 
over  him. 

The  general  meaning  given  to  this  scripture  by  the  com- 
mentators is;  that  God,  by  those  words,  gave  the  man  Cain 
a  promise,  that  the  desire  of  his  already  accepted  brother, 
(through  his  living  offering,)  should  be  subject  unto  the 
offerer  of  the.  fruit  of  the  ground.  This  was  of  his  own  cul- 
tivation, that  of  Abel,  entirely  the  workmanship  of  God. 
Cain's  pride,  seeing  the  work  of  his  hand  rejected,  filled  him 
with  wrath;  and,  through  the  cruel  spirit  jealousy,  the  na- 
tural attendant  of  wrath,  and  subservient  to  their  king  pride, 
thereby,  the  first  born  in  sin,  produced  a  murderer,  who  had 
sprung  out  of  the  loins  of  pride;  and  then,  to  cover  murder, 
the  first  liar.  "  He  was  of  that  wicked  one,"  through  the 
workings  of  whom,  malice  and  jealousy  rose  in  his  heart. 
Gen.  iv.  8,  9.  John  viii.  44.  Here,  pride  was  the  father  of 
Cain,  who  abode  not  in  the  truth;  but  was  first  a  murderer, 
then  a  liar.  Wisdom  assureth  me,  that  "  only  by  pride^ 
cometh  contention."  Prov.  viii.  chap.  xi.  2.  xiii.  10.  Gen. 
iv.  8.  Pride,  is  the  great  adversary  from  the  beginning. 
No;  he  was  not  promisi^d  the  rule  over  him,  viz.  Abel;  but 
over  sin,  the  door  of  death.  If  thou  dost  not  well,  sin  lieth  at 
the  door;  and,  subject  unto  thee,  and  thou  shalt  rule  over 
him.  Sin,  is  the  vast  dominion  of  man.  His  desire  was  sub- 
ject unto  him;  and,  vth^n  Jimshed^  brought  forth  death.  Lust 
of  domination  had  conceived,  and  it  brought  forth  sin:  and 
sin,  when  it  was  finished,  brought  forth  death.  James  i.  13. 
Here  was  no  priests'  "  devil;"  also,  as  Abel  was  the  first 

^  Gen.  X.  8,  9,  10.  1  Sam.  viii.  20.  *  1  Sam.  viii.  22.  ix.  2. 

I  Gen.  ii.  7.  chap.  iii.  19.  Ps.  ciii.  14  cxlvi.  1—4. 


100 

man  that  died,  Swedenborg's  fabled  devils,  viz.  men  and 
women,  whom  he  has  metamorphosed  in  his  "  hells  in  the 
other  world,"  though  cunningly  devised  by  the  slight  of  the 
modern  philosopher,  is  a  most  vile  fable. 

Was  "  hell  in  the  other  world,"  prior  to  the  creation  of 
Adam?  Was  "  hell  in  the  other  world,"  made  after 
Adam?  ^rj°  Gen.  i.  23.  And  the  evening  and  the  "  morning 
were  the  fifth  day;"  then  see  verse  24 — 31.  chap.  ii.  1—4. 
"  God  made  the  earth  and  the  heavens;"  and  the  last  work 
was,  man*  Who  invented  the  fable,  called  "  the  other  world," 
and  "  hells  in  the  other  world?"  Does  Swedenborg  repro- 
bate Calvin? 

Most  truly  we  may  say,  they  were, 
A  haughty,  foolish,  matchless  pair. 

What  does  the  word,  translated  "world,"  signify?  does 
it  signify  the  earth?  is  it  not  expressly  applicable  to  man, 
under  an  economy  in  every  age?  Then,  did  it  not,  having  its 
root  in  man,  begin  after  the  creation  of  man?  See  Luke  i. 
70.  When  men  are  dead,  are  they  in  any  age — under  any 
dispensation?  Eccl.  ix.  3 — 10.  1  Cor.  xv. 

Mat.  xxviii.  20.  And,  lo,  I  am  with  you  alway,  even  unto 
the  end  of  the  age.  With  whom?  with  the  men  who  were 
endued  with  power  from  on  high.  Luke  xxiv.  49.  Acts  ii. 
&c.  &c.  Here  are  the  witnesses  that  were  endued  with 
power;  and  all  Swedenborg's,  &c.  "seducing  spirits,  and 
doctrines  of  demons,"  will  never  destroy  their  joint  witness; 
the  doctrine  of  life  and  immortality  is  with  them  for  ever, 

even  to  the  end  of  the  utmost  age.  2  John,  2,  9,  10,  11 

then,  the  gospel,  i.  e.  glad  tzdmgs^^  fully  accomplished,  ac- 
cording to  the  free  grace  of  Ood,  (and  not  the.  free  will  of 
pride,)  death  will  be  destroyed,  and  the  ages,  all  of  them, 
come  to  an  end. 

In  quoting  "  the  word  of  life"  from  the  testimony  of 
"the  holy  apostles,"  to  a  Svvedenborger,  "  po  po,"  said  he 
"  these  are  the  words  of  Paul, — Pt^er,  &c.,  you  must  hear 

•  Is  Swedenborg-'s  "hells  in  the  other  world,"  and  "glad  tidings  of 
great  joy,  which  shall  be  to  all  people,'*  synonymous? 


101 

5wedenborg,  who  had  the  honour  to  inspect  the  heavens 
and  hdUr 

Swedenborg,  who  "  studied  in  the  university  of  Upsal, 
and  with  no  less  assiduity  in  the  universities  of  England, 
Holland,  Fiance,  and  Germany,"  among  his  very  great  pro- 
ficiencies, had,  for  his  grand  scheme,  als)  obtained  the  pro- 
found science  of  "  anatomy."*  And,  by  a  self  evident  de- 
monstration— yea,  by  his  own  "experience,"  being  no 
doubt  often  troubled  by  the  spirits,  or  winds,  called  by  the 
profound  term,  in  its  unmystkal  statt^  Jiatuosities;  and,  ob- 
serving the  operation  of  the  spirit,  (^c?i\\cd  fa naticisrn)  in  his 
day,  he  assures  the  much  troubled  enthusiasts,  that  they 
mistook  the  workiqg  of  those  spirits,  or  foul  winds,  for  re- 
ligious experience — to  wit,  "  Treatise,"  &c.  page  239.  "  It 
*' has  also  been  given  me  to  know  whence  anxiety,  grief, 
"and  that  sadness  of  mind,  which  we  call  melancholy  in 
"  man,  proceed:  there  are  certain  spirits  that  are  not  yet 
"joined  to  hell,  as  being  newly  departed  from  the  body, 
"  which  take  delight  in  things  indigested  and  putrid,  such 
"  as  meats  corrupted  in  the  stomach,  and  hold  their  confa- 
"bulation  in  such  sinks  of  uncleanness  in  man,  as  suitable 
"  to  their  impure  affectionsif  now  if  these  their  affections 
"  are  contrary  to  those  in  man,  they  become  in  him  the  oc- 
"  casion  of  sadness  and  melancholy;  but  on  the  contrary,  if 
"  they  correspond  to  his  own  affections,  he  is  pleased  and 
"delighted  therewith.  These  spirits  appear  near  to  the 
"  stomach,  some  to  the  right,  some  to  the  left  of  it,  some 
"higher,  some  lower,  some  nearer,  some  more  distant,  ac- 
"  cording  to  their  different  kinds  and  affection:  and  that  they 
"  cause  uneasiness  of  mind,  I  am  fully  convinced  by  much 
"  experience:  I  have  seen"  [their  effects]  "  and  heard  them" 
[rumbling,  groaning,  and  grumbling]  "  and  felt  the  uneasi- 
"  ness  caused  by  them,  and  I  have  also  conversed  with  them:" 
[yea — they  were  so  subtile  as  to  ascend,  talk,  and  make  their 
escape  through  my  own  very  mouth:]  "  upon  their  removal, 

*  See  his  anatomical  technical  words  in  his  Koran. 

f  How  very  consoling  this  section  must  be  to  a  Swedenborgian  gor- 
mandizer, to  read  it  after  eating  his  dinner;  or  to  a  silly  woman  troubled 
with  flatulent  affections. 


102 

the  uneasiness  has  ceased,"  [there  can  be  no  doubt  of  that, 
that  the  cause  being  removed,  the  effects  ceased;]  "  and  re- 
"  turned  upon  their  return;  and  I  have  also  been  sensible  of 
**  its  increase  and  decrease,  according  to  the  degrees  of  their 
"approach  or  removal  respectively:  and  hence  I  have  learnt 
"  whence  it  comes,  that  they  who  have  no  notion  of  con- 
"  science,  from  not  having  any  themselves,  ascribe  the 
"  anguish  of  it  to  disorders  in  the  stomach  or  bowels." 

"  A  good  man,"  saith  Jesus,  the  Messiah,  *'  out  of  the 
good  treasure  of  his  heart,  bringeth  forth  good  things;  and 
an  evil  man,  evil  things."  Do  the  doctrines  of  Swedenborg 
answer  the  first  character?  Remove  from  his  writings  the 
morality,  which  he,  Mirabaud,  Paine,  &c.  &c.  stole  from 
the  Bible;  then,  see  the  remainder. 


NOTICE. 

To  the  scientifick,  and  unscientifick  searchers,  and  re- 
searchers after  a  something,  called,  "  the  perpetual  motion." 

Gentlemen — Having  seen  in  a  daily  paper,  called  *'  The 
FreemarCs  Journal^'*  dated  16th  September,  1817,  an  ac- 
count from  the  country,  where  they  have  lately  received  the 
wonderful  language  of  the  men  in  the  moon,  called,  ac- 
cording to  report,  "  Carraboo;"  that  *'  a  Mr.  Ball  has  ad- 
vertised to  exhibit  after  six  days  notice,  for  the  sum  of 
300,000/.  [sterling]  that  long  wished  for  perpetual  motion, 
now  going  in  its  rapid  velocity,  without  the  aid  or  assistance 
of  man  or  beast,  springs,  weights  or  balances,  steam,  wind, 
or  water,  or  any  other  visible  assistance,  and  will  continue 
in  its  rapid  velocity,  as  long  as  a  body  of  any  substance 
lasts;"  and  that,  "this  art  had  hitherto  defeated  every  at- 
tempt, but  he  achieved  it  at  the  first  trial,  with  a  few  mi- 
nutes study  and  three  hours  labour." 

Therefore,  to  find  out  this  wonderful  exhibition,  must  be 
by  ocularly  demonstrating  some^thing;  but  he  does  not  say, 
that  he  made  it;  but  that  he  will  "  exhibit,"  &c.  His  instru- 
ment, for  so  doing,  to  fix  it,  "  cost  him  three  hours  labour," 
and  to  fix  it  in  the  most  eligible  manner,  "  a  few  minutes 


103 

study."  A  vast  sum  for  so  short  a  time  of  labour.  But,  it  may 
be,  gentlemen,  that  as  lately,  a  very  learned  man  of  your  fra- 
ternity, when  the  prize  was  almost  his,  according  to  his  cal- 
culation; pride,  (O  that  wicked  one,)  so  tormented  him,  that 
he  caused  him  to  suspend  himself;  therefore,  "  Mr.  Ball,'* 
perhaps,  means  to  teach  you  wisdom,  by  showing  you  your 
folly.  And  surely,  when  he  does  this^  he  will  deserve  the  re- 
ward. "  After  six  days  notice."  Here  was  genuine  time. 
"  For  in  six  days,  God  made  the  heavens  and  the  earth," 
&c.  Job  xxvi.  7.  He  hangcth  the  earth  upon  nothing. 

Now  gentlemen,  "  ask  the  earth,  and  it  will  tell  you:"  be 
wise,  and  know,  that  when  you  can  create  its  fellow,  you 
will  then  make  a  seventh  day's  work;  therefore,  cease  from 
your  labour  to  create  "  The  Perpetual  Motion." 

"  Mr.  Edward  Ball,"  the  advertiser  "  in  the  Dublin 
Evening  Post^"*  if  Ball  is  his  surname,  it  is  a  very  appropri- 
ate one.  '*  Mr.  Swedborg,'*  otherwise  "  the  Honourable 
Baron  Swedenborg,"  has  informed  "■  all  Christendom^^  say- 
ing, '"  in  1719,  I  was  ennobled  by  queen  Ulrica  Elenora,  and 
named  Swedenborg."  Hence  the  apostles  of  the  "  ennobled 
Mr.  Swedborg,"  to  "  the  Honourable  Baron  Swed^wborg," 
draw  a  comparison  and  conclusion,  from  "  Simon,  whose 
surname  was  Peter."^  Queen  Ulrica  Elenora,  having  made 
him  a  baron,  it  is  a  very  convincing  circumstance  in  the 
logic  of  his  apostles.  But  the  language  of  Simon,  surnamed 
Peter,  is  as  opposite  to  Swed^rzborg's  (according  to  the  ad- 
dition to  his  name,  by  "  ^ueen  Ulrica  Elenora,")  as  light  is 
to  darkness — viz.  Mat.  xvi.  15 — 18.  Thou  art  the  Christ; 
[i.  e.  the  anoiTited]  the  son  of  the  living  God.  {Q*  Ps.  ii.  7. 
(Acts  xiii.  32 — 41.)  Ps.  xlv.  7.  Whereas,  by  the  Koran  of 
Mr.  Swedborg,  otherwise  Swede/iborg,  whom  the  aforesaid 
queen,  dubbed  a  baron  of  her  kingdom;  all  the  joint  witness 
of  *'  the  two  witnesses,"  are  proved  ignoramus,  and,  au  at- 
tempt made  to  circumvent,  and,  ultimately,  to  overthrow— 
O  thou  redoubtable  knight  of  queen  Ulrica  Elenora's  en- 
nobling! But  to  return  to  the  Dublin  gentleman.  I  say,  his 
name — if  "  BalP^  is  his  surname,  it  is  a  very  auspicious  name, 

•  See  the  ridiculous  trash  in  one  of  their  books. 


104 

But  it  may  be,  that  he  took  it  from  the  moon — the  earth's 
circle;  or,  perhaps,  from  the  sun,  revolving  on  his  own 
axis:  But,  whether  he  actually  sat  upon  their  circle,  as 
quick  as  queen  Ulrica  Elenora's  wonderful  knight  errant  did, 
those,  who  will  come  up  to  his  price,  will  be  let  into  the 
secret. 

I  am, 

Gentlemen,  as  you  are, 

"  Dust  and  Ashes.'* 
Gen.  xviii.  2r» 


FINIS 


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J6Sfcll^. 


